“The monk who has knowledge of the ripening of the effects of karmic action has now carefully examined and understood all the extremely subtle karmic ripening that ensues from the misdeeds associated with hell beings, animals, and starving spirits. Having internalized this understanding, he will next begin to examine the karmic effects that ripen due to wholesome actions. All sentient beings are opposed to suffering and wish for happiness. As for the gods, they take delight in accumulating happiness, so now the monk will examine the extremely subtle karmic phenomena, ripening, birth, and death of such beings.

“It must be clearly understood that the experience that follows from a completed and accumulated virtuous act represents the ripening of a karmic effect that is desirable, attractive, and delightful.

“In this regard there are seven forms of discipline that lead to birth in the higher realms: three of the body and four of the voice. By resorting to, becoming habituated to, and increasing such acts, one will be born as a member of the six classes of gods who live in the desire realm. Based on whether the acts were lesser, intermediate, or great, the existences of those gods are, correspondingly, lesser, intermediate, or great. Thus, they may experience short, intermediate, or long lives; inferior, intermediate, or excellent food; inferior, intermediate, or excellent bodies; inferior, intermediate, or excellent vigor; or lesser, intermediate, or great happiness. Two of these six classes of gods live upon Mount Sumeru, and the remaining four live in the sky above it, as if in cloudbanks.

“Put concisely, the first class of gods comprises those in the realm of the Four Great Kings.

“The first of their subclasses are the garland bearers, who live and reside upon all four sides of Mount Sumeru. The garland bearers differ in terms of the directions. They have different names and distinct karmic actions, and so they spend their lives—produced by numerous karmic actions—experiencing happiness but having many different types of bodies, youthfulness, and agility. The web of karmic action is like the imprint of a seal: it is not uncaused, not random, and not produced by any other action. Therefore, those who wish for happiness should pursue wholesome qualities.

“Since time without beginning, sentient beings have been caught in the web of karmic action that consists of their wholesome, unwholesome, and neutral deeds. Ensnared in this web, they roam through cyclic existence, spinning through the worlds of hell beings, animals, and humans as if caught on the rim of a water wheel. Such beings are like actors in a play where those who engage in wholesome deeds take birth in the world of the gods.

“The divine abode of Sumeru, the king of mountains, is surrounded by sixty thousand mountains and illuminated by the light from garlands of various blazing jewels. Adorned with cascades, ponds, and lotus pools, its surface measures eighty-four thousand leagues. Its four sides are made of precious stone and surrounded by gods who have previously engaged in good deeds. The ground is pleasant and brightly illuminated in many delightful ways. The monk will begin by the examining the various aspects of that ground.

“The first of the abodes on that ground is that of the garland-bearer gods, which includes ten distinct realms: Peripheral, Lateral, Sustained by Fruition, Experiencing Wholesome Qualities, Universal Joy, Swift Movement, Attached to Objects, Attached to Pleasures, Moving Mind, and Living in Forests and Parks. Thus, ten realms are discerned. The side of Mount Sumeru that faces Jambudvīpa is called Peripheral, and the adjacent realm just below it is known as Lateral. On the side that faces Godānīya in the west lies Sustained by Fruition, and close to that is Experiencing Wholesome Qualities. In the eastern direction toward Videha lies Universal Joy, and close to that is Swift Movement. On the northern slope facing Kuru is Attached to Objects, and after that lies Attached to Pleasures. Close to that realm lie Moving Mind and Living in Forests and Parks. Each of these realms measures one thousand leagues, the first of which begins at sea level. As for their lifespans, fifty human years equals one day and one night for those gods, and they may live for up to five hundred of their own years. Some die after reaching such a timespan, whereas others die prematurely.

“Next, the monk who has knowledge of the effects of the ripening of karmic actions will examine the joys of those realms, wondering, ‘What actions may cause birth in those places?’ As he examines this question with knowledge derived from hearing, he will see that the following positive deed leads to such a birth. When people with extremely devoted, clear, undistracted minds take refuge in the Buddha, the Dharma, and the Saṅgha, they will later, when they separate from their bodies, proceed to the joyful higher realms and be born in the world known as Peripheral—taking refuge with an extremely devoted mind is the cause of such a birth. When born in that realm, one’s body will be splendid and adorned with a natural radiance, and one will live in happiness. To give a slight indication, the pleasures of a universal monarch cannot match as much as a sixteenth of the pleasures of this divine realm.

“The sand inside the waters of this realm is composed of pearl and is known as wishes fulfilled. The power of that sand is such that the gods who inhabit Peripheral and Lateral can obtain whatever they wish for from water from their rivers. There is also a river known as Flow of Pearls and Coral, which is always lined by goddesses. Numerous jewels flow with the river, and thus it yields beryl sticks, vajra pieces, sapphires, great sapphires, and various stones with the color of fire. Such stones emerge so that the gods in Peripheral can adorn themselves with them. Whichever ornament the gods may wish to wear will surface in the river.

“In this realm also flows the so-called Incense River, adorned with swans, ducks, and geese. On both banks of the river grow regular trees and trees of gold. These trees have myriad shapes and colors and are home to a variety of birds. The scents of the trees are enrapturing to the gods, and so, as they continuously indulge in the smell of these scents, their pleasures are multiplied a hundredfold and satisfy all the five senses. Some of the trees have red branches and green leaves, others have green branches and red leaves. There are also trees bearing foliage of five colors, displaying leaves that are blue, yellow, green, black, and white. Beautiful multicolored bees swarm around the trees with a most charming humming. In this way, the gods relish, savor, and enjoy the effects of wholesome actions.

“Mount Sumeru also features various peaks, cliffs, and caves comprised of various jewels. On this tall and colorful mountain are cooling waterfalls, birds singing delightfully, and an environment rich in fragrance and always in season. The mountain is adorned with the seven precious substances, and here the gods in Peripheral amuse and enjoy themselves, intoxicated by their numerous pleasures. Surrounded by various goddesses, they laugh, pose, and play around. Thus, until the desirable, attractive, and delightful ripening of the act of taking refuge in the Three Jewels comes to an end, they will continue to experience the pleasures of the five senses. And in the future they will even attain the limit of the transcendence of suffering. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, experience constant and supreme pleasures and be wealthy.

“The monk who has knowledge of the effects of the ripening of karmic actions will continue to examine the world of the gods, and so, applying knowledge derived from hearing, he will perceive another realm of the garland-bearer gods, known as Lateral. Wondering what action may cause one to be born in that god realm, he will examine this matter with knowledge derived from hearing. Thus, he will perceive how someone who observes discipline may be considerate toward others who also observe discipline and may construct a bridge or a boat for them so that they might be free from discomfort when having to cross a large river. If such people otherwise abstain from negative actions, they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in the divine realm of Lateral. Born there, they will experience the consequences of their wholesome actions, and thus enjoy the various pleasures of that god realm.

“This realm is surrounded by lotus pools full of water that is cool, limpid, fragrant, and unpolluted. The place is also always full of joking, flirtatious, and playful goddesses who engage in lovemaking. The gods born there are worshiped by great harems of goddesses and wear various precious ornaments on their bodies. They listen to the five types of instruments and enjoy themselves as the goddesses play around with them. In forests, groves, pools, and parks, they experience happiness. The pools are known as Easy Flow, Lovely Girl, Delightful Sight, Ever-Joyous, Cloud Garland, Garland of Pools, Fulfillment of Wishes, and Non-perception of Time.

“It also has forests that present a most delightful and agreeable spectacle and that are fanned by pleasant breezes. Studded with beautiful flowers, the four forests of this realm are known as Fragrant, Colorful, Happy Bees, and Always Delightful. Surrounded by many different goddesses, the gods partake of the five sense pleasures in those forests, enjoying themselves with passionate minds.

“And so, adorned with numerous precious ornaments, the gods move without impediment or discomfort to wherever they please. Their attachment to the objects of the five senses is like a mountain stream, and with each day their pleasures increase. Their senses are like the water and their desires like waves. Rollicking in this way, they roam from grove to grove, forest to forest, pool to pool, and from one golden mountain peak adorned with numerous jewels to the next. The playful goddesses are enrapturing and delightful, holding excellent and exquisite flower garlands. Their varied foods and beverages are deeply satisfying. Thus, as long as these incomparably desirable, attractive, and propitious emanations, produced by incomparably propitious causes, have not come to exhaustion, the gods will continue to experience pleasure.

“However, once the effects of their actions are exhausted, they will die. If at that point they are reborn with the general lot in life of a human, they will be honest, upright, wealthy, and manage royal treasuries.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the world of the gods, he will apply knowledge derived from hearing and thus correctly perceive a third realm of the garland-bearer gods, known as Sustained by Fruition. Wondering what karmic action may cause one to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people, who observe physical and verbal discipline and have serene and loving minds, may arrive in a region afflicted by bad harvests and think, ‘Let me satisfy and bring happiness to starving travelers by providing them with fine crops.’ Thus, to benefit and provide for sentient beings, they may plant fruit trees or construct parks, thereby bringing tremendous happiness to others. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in the divine realm known as Sustained by Fruition.

“In that realm they will be surrounded by youthful goddesses with incomparable figures and indulge in unparalleled pleasures. In the forests and groves grow exquisite divine flowers and fruits, and the trees bear thick golden foliage that resounds with the tinkling of bangles. There these gods will enjoy themselves tremendously as their five senses, which are so attached to pleasure, meet with the most exquisite enjoyments.

“The parks in that realm include the following: Yielding All Fruits, Ground of Constant Joy, High and Low, Thoroughly Enjoyable, Always Joyous, Constantly Crazed Bees, and Golden Shadow. In these forests the gods enjoy themselves surrounded by goddesses, among lotus pools and ponds, and to the delightful sound of flowing water. The environment is illuminated by the light of their own bodies and the glimmering trees. The birds sing in constant delight, the food is plentiful and unconsumed, and the myriad mountain peaks are adorned with the seven precious substances. Among those mountain peaks the gods enjoy their pleasures. The summits on Mount Sumeru are known as Mountainous Light Garland, Jaṃbu Forest, White Water, Joyful Garland, and Constant Joy. Among those summits the gods enjoy the results of their positive actions. Due to their own good actions they remain constantly enamored by the objects there. In the places just described, they enjoy such pleasures and gratify themselves together with hundreds of goddesses.

“At this point, there are some verses:

“The wish for heaven Can be fulfilled even by a minor cause. Therefore, give up flawed actions And always pursue good deeds.

“Those whose minds are accustomed to generosity And the observance of discipline Encounter a wealth of sense pleasures And journey to the realms of the gods.

“One’s parents, friends, And good companions can never provide Happiness like that resulting From the observance of discipline.

“Such discipline protects both here and beyond And is the supreme support. The person who maintains discipline Will progress from one happy state to the next.

“Since one’s own actions bring transformation, Train in generosity and discipline. Those who practice pure conduct Will travel to the realms of the gods.

“The treasure of discipline is inexhaustible, And the pleasures of discipline are infinite. The person who observes discipline Will experience constant happiness.

“People want praise, wealth, And, beyond this life, heaven. Those who seek such threefold happiness Will intelligently observe discipline.

“A person who is disciplined Will rely on discipline itself. Achieving deathless happiness, Such people go beyond all pain.

“In cyclic existence without beginning, One remains in the dark due to desire and ignorance. Discipline is the supreme illuminator; Therefore, observe it well.

“Discipline is like an immaculate lake. Discipline is praiseworthy. No king, thief, fire, or water Can take away the wealth of discipline.

“Therefore, always rely on discipline. Flawed discipline is the object of scorn. Those who delight in discipline Are close to the transcendence of suffering.

“Those endowed with discipline are praised, And others place their trust in them. Discipline is beautiful like the sun, While flawed discipline is scorned.

“Stainless and free From harm, disease, and suffering— So the perfect buddhas praise such discipline, Which lies close to the city beyond suffering.

“Those who observe constant discipline Shall find fulfillment everywhere. Those who observe discipline well Shall be fearless at the time of death.

“Discipline is wholesome from beginning to end, And leads to all forms of happiness. Thus, the disciplined receive praise, While those fond of flawed discipline are oxen.

“People with broken discipline Are no different from animals, Having no clue about what to do and not to do. Therefore, you should pursue discipline.

“Whoever wears the robes of discipline Is indeed well covered. But whoever gives up discipline Is like a naked cow.

“People endowed with discipline Stroll as if in their private gardens. When those endowed with discipline arrive They are received as friends.

“Practicing pure discipline And endowed with wholesome karmic actions, The doers of good will travel To the world of the gods.

“Whatever they wish for and pursue, Those who constantly observe discipline Will experience success and flourish in it By means of their discipline.

“In this world and beyond, Discipline is the best of friends. Therefore, always practice discipline, This friend whose qualities are supreme.

“Against hunger, thirst, terror, and despair, This is the supreme protector. Those who observe and practice discipline are praised And will pass beyond the world.

“When the disciplined understand That discipline has such effects They will even be capable of deeds such as taking up a sharp weapon And cutting off their own heads.

“Beyond example and indescribable, The virtue that comes with this is tremendous. The effects of discipline are immaculate— That is what the well-gone ones teach.

“Discipline is virtuous in the beginning, And also in the middle and the end. The effects of discipline are immaculate. Thus, from virtue follows the attainment of great bliss.

“Hence, those who become aware of these qualities Will always observe discipline. Granting protection both in this life and what follows, There is nothing at all like discipline.

“Thus the monk will examine the nature of the qualities of discipline, offer praise to discipline, and scorn flawed discipline.

“The gods continue to enjoy the wealth of the five sense pleasures in the divine realm for as long as they had observed virtuous discipline. Once that is exhausted, they will die. If at that point they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess miraculous powers, be extremely attractive, and be born in a park near a holy place.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a fourth realm, known as Experiencing Wholesome Qualities, in which the garland-bearer gods delight. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and will notice how some feeble-minded people who make a living from making flower garlands develop a state of mind that is only somewhat faithful. This causes them to follow a path where only the recipient and the offering are thought to have special qualities, whereas the attitude is not thought to have special qualities. If such a person then offers a handful of flowers to the Buddha or a stūpa, he or she will, upon separating from the body, be born in the joyful higher realms among the gods in Experiencing Wholesome Qualities.

“On the bodies of the gods born in that realm hang white flower garlands. The realm itself is filled with beryl and adorned by stones made of the seven precious substances. Birds sing delightfully and fly throughout the realm. The birds sport bright ornaments made of the seven precious substances that increase the shining beauty of this realm a hundredfold. Adorned with numerous ornaments, this realm is also filled with beautiful trees, at the feet of which grow lotus flowers. As if they wanted to adorn themselves, the trees are permeated by delightful fragrances that spread for up to a league away. They are in constant bloom and always yield fruits. The beauty of this realm includes these and many other special features.

“The happy beings who live there enjoy parks, rivers, and bevies of goddesses singing songs. The gods wander blissfully from place to place, park to park, and garden to garden. In this fashion, they frolic, play, enjoy themselves, indulge in pleasures, relish their enjoyments, and experience incomparable bliss.

“The ground of this realm is springy. That is to say, being soft like fresh butter, the ground gives way when one places a foot on it and comes back up when one lifts the foot again. Elsewhere, the ground is soft like cotton and springy in just the same way. All the trees emit their own light, which is pleasant like that of the sun. The leaves of the golden trees do not wither, nor do their flowers. Instead, by the power of discipline produced by karmic action, they bloom perpetually. In this way the gods continue to enjoy an incomparable happiness that is produced by positive karmic actions, as if it were the imprint of a seal.

“In their delightful parks, forests, and pools, the gods frolic and enjoy themselves based on their respective lesser, intermediate, or excellent karmic actions. The bodies of the gods, which are adorned due to their own karmic actions, emit a natural light as the gods experience form, sound, smell, taste, and texture. Their bodies do not degenerate, nor are they prone to hunger or thirst.

“The gods never have enough of their various sounds, tastes, forms, and scents. Yet, even though they are continually attached and crave for more, they always manage to get what they wish for. Moreover, whatever they receive will never be destroyed by extraneous factors. Thus, the gods are always happy, delighted, and overjoyed.

“Wherever these joyful gods wish to go, their journey takes place miraculously and with ease. Moreover, although their bodies are very large, they are at the same time very light. Therefore, in the blink of an eye the gods are able to travel across billions of leagues without becoming weary. Being so light, they accomplish this instantly. Just as the wind in the sky never tires, so the gods are free from the flaws of weariness. The minds of the gods are bright and their bodies stainless. Capable of traveling anywhere, they can shape their bodies as they please. Their realm abounds with happy gods and goddesses, and divine youths reside in the forests and groves. The gods and goddesses together indulge the pleasures of the senses, happily enjoying what is beautiful, attractive, and blissful.

“Among the heavenly mountains, rocks, forests, and groves, the gods spend their time without any thought of the suffering of separation. Intoxicated by unreliable objects, they spend each day in carelessness, deceived by the craving that accompanies desirous excitement. Until their completed and accumulated acts that served as the causes for their desirable, beautiful, and attractive lives in the higher realms have been exhausted, they continue to live happily. Later, however, they die, and will then, in accordance with their actions, be born as hell beings, starving spirits, or animals. If at that point their previous positive acts cause them to experience a human life, they will take birth as humans. In that case, in accordance with their causal actions, they will become the head of a city or even a country. They will be born in a place where people are happy, they will be free from diseases, and they will be physically attractive.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm of the garland-bearer gods known as Universal Joy. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people who observe discipline may grow or purchase flowers without harming others, and subsequently offer them to the blessed buddhas. When they later separate from their bodies they will be born among the gods in Universal Joy.

“The gods in that realm enjoy a fourfold happiness, for they are free from rivals, can go wherever they please, and are not overcome by other gods, and their goddesses do not associate with other gods. Thus, to the sounds of the five types of instruments, they merrily frolic, play, and enjoy themselves to their hearts’ content. Their play assumes numerous forms and so they enjoy themselves in the water, by lotus pools, amid flowers, with fruits, with incense, among birds, on forest walks, and amid the sounds of buzzing bees. Gazing insatiably at each other, the gods and their harems of goddesses thoroughly enjoy themselves.

“Because the gods and goddesses are free from mutual jealousy, they will exude a tremendously delectable fragrance. They also have at their disposal an abundance of lotus pools that are extremely fragrant and beyond decay, studded with pink and blue lotuses and other such flowers. Such ponds lie throughout the realm, full of many kinds of lotuses. Alongside those pools, the joyous gods savor all the enrapturing, supreme pleasures they offer. They indulge in their love amid bees that swarm through luminous forests of trees, all of which bear golden leaves. The air carries the fragrance of many kinds of incense, and the birds sing such delightful songs that the five types of human instruments cannot match even a sixteenth of their beauty.

“The eyes of the gods are wholly satisfied by the various forms they see, their ears listen to pleasant music and songs, their skin senses the smooth textures of woven fabrics, and their noses are filled with various divine scents. Attached to the five objects, they thus experience numerous pleasures. The forms that they enjoy are continuous and abundant. They cannot be robbed from these gods, nor can others carry them away. Their divine food and drink is beautiful to behold and has numerous exquisite smells and tastes. And so these gods wander happily and joyfully, roaming where they please in accordance with their karmic actions. Surrounded by numerous goddesses, they wander from forest to forest, lotus pond to lotus pond, and park to park, partaking of diverse pleasures.

“As they thus experience the desirable, attractive, and delightful effects of their karmic actions, they are surrounded by naturally shining trees and listen to the sweet melodies of golden birds. The abundant pleasures that these gods experience by means of their divine bodies are incomparable and cannot be stolen by anyone. Thus, until those karmic actions have been exhausted, these gods will continue to experience such desirable, attractive, and delightful results, which have been produced in relation to a sacred recipient and therefore eventually will lead to the transcendence of suffering. Only when these karmic actions have been exhausted will they die and leave their divine world behind. In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals. If karmic actions to be experienced as a human lead them to rebirth as a human, they will become the head of a city or a town. They will have much wealth, great intelligence, and an extremely enjoyable life. Finally, due to having performed positive actions in relation to an excellent recipient, they will pass beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm within the world of gods known as Swift Movement. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how during a forest fire some people who observe discipline may save living beings from the fire by spraying water and so, in an instant, protect those beings that were otherwise on the verge of death. When such people later separate from their bodies, they will ascend to the joyful higher realms and be born among the garland-bearer gods.

“In that realm, they will experience unrivaled divine pleasures caused by their acts of protecting others from fear and their observance of a discipline aimed at giving others freedom from fear. Forms, sounds, smells, tastes, and textures will constantly delight them, and they will be surrounded by coteries of hundreds of goddesses playing musical instruments, with whom they will joyfully engage in the ways of love. Their great palaces are decorated with golden fences and resound with the ringing of small bells. In the windows dangle nets of pearls and hundreds of blue jewels festoon the rooms. There, the gods enjoy themselves surrounded by many harems of goddesses. Whichever goddess they lay their eyes on will arouse them and bring them pleasure. Liking what they see, they will become captivated and harbor thoughts of pleasure. Such are the goddesses that surround them, adorned by a multitude of ornaments and costumes, always fragrant with perfumes, and always impassioned. The sight of these goddesses is deeply gratifying.

“The beautiful sounds that they hear are desirable, attractive, and delightful. All around the mountains, rivers, and shrubbery sing numerous kinds of golden birds with legs and beaks of coral. It is not possible to provide any simile for the beautiful sounds that these gods hear when they travel to the mountains, canyons, and flower meadows, or when they swim in the waters, fly through the sky, wander the cliffs and flatlands, or enter the caves in the mountains of gold. Moreover, their ears also perceive only what is desirable, attractive, and delightful.

“Their noses sense the most exquisite fragrances. Thus, they smell aromatic flowers that are delightful beyond compare, goddesses of the sweetest fragrance, and numerous other types of gratifying aromas. In this way, their noses also only sense what is desirable, attractive, and delightful. Their tongues also taste various ambrosias that are so sumptuous that no human honey wine could equal even a hundred thousandth of their taste. This is just a small illustration of their flavor. Their bodies enjoy the texture of natural garments that have not been produced by weaving. This cloth is smooth, soft, fine, pleasing to the touch, and brings much joy to those who wear it. As for the minds of these gods, whatever they may wish for comes to pass, and so they experience nothing but desirable, attractive, delightful, and extraordinary events.

“So, with their minds attached to these six types of enjoyment, the gods partake of abundant pleasures and enjoy themselves by lotus pools, in forests of coral and pure gold, among numerous delightful songbirds, on visits to goddesses, within jewel palaces, surrounded by divine lotus ponds, and among halcyon rivers and cascades. Having examined these various enjoyable ripenings by means of knowledge derived from hearing, the monk will think the following:

“ ‘The fire of craving burns the fuel Of the objects that emerge from the six senses. Firewood could never burn in the way That craving burns the gods.

“ ‘Those who are deceived by pleasures Enjoy themselves, yet are obscured by pleasure. Those deceived by enjoyment Do not know that they are falling.

“ ‘All pleasures come to an end; There is no permanent pleasure. When the gods leave their divine world, Their death is painful.

“ ‘The sufferings of hell and separation I shall recollect in advance, And if I wish myself happy I shall not be desirous.’

“With such thoughts, the monk will consider how all worldly pleasures are beyond one’s control, unstable, and lead to a fall. He will further think, ‘Alas, these beings are completely fooled by their pleasures and so they do not realize that they are about to fall.’ In this manner, he becomes free from attachment to even the higher realms.

“Meanwhile, in their divine world, the gods continue to enjoy themselves with the goddesses until finally their completed and accumulated acts that bring desirable, attractive, and delightful effects have been exhausted. Then they will die, and after their death, they will be reborn among hell beings, starving spirits, or animals, in accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, possess tremendous enjoyments and live in freedom from fear. Appreciated by everyone and respected by kings, they will be free from harm for as long as they are alive. Those who previously gave the gift of freedom from fear will eventually go beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the garland-bearer gods known as Attached to Objects. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people who maintain a wholesome livelihood may reconcile friends, companions, and relatives who have fallen into discord and are otherwise intent on harming one another. When later such people, who reconcile opposing parties out of a wish to help them, separate from their bodies, they will go to the joyful higher realms and take birth among the gods in the heaven of Attached to Objects.

“Once born there, they will experience the consequences of their positive actions, and so whatever they wish for will come to pass. Likewise, whatever they want to acquire they will obtain. In this way their various ornaments, robes, bracelets, and diadems are all divine in nature. Their realm features rivers, waterfalls, and canyons, and it resounds with numerous kinds of song and music. At home, the gods enjoy the warbling of divine birds, and their homes resonate with the melodious songs of the goddesses, thus causing them constant happiness.

“Adorned with numerous jewels of the Swan Charioteer and the seven precious substances, these gods roam through forests and parks, among waterfalls and lotus pools. Surrounded by goddesses, they live amid bountiful forests and groves and romance among golden lotuses. Their forests are of the following kinds: coral forests, beryl forests, plantain forests, forests with exhilarated birds, forests filled with lotuses, forests with divine birds, and forests with cuckoo birds. In these forests, they enjoy themselves, supported by the seeds of their previous positive actions.

“Moreover, their rivers are divine. Adorned with cascades, lotus flowers, parks, and jewels, these wish-fulfilling rivers flow with an enrapturing sound that is accompanied by the cheerful warbling of birds. Wherever the rivers flow, there such beauty always abounds. However, wherever the rivers do not reach, even though there are numerous forms, sounds, smells, and tastes, and plenty of women, they are not of the best kind and the women appear unattractive, as if they were pregnant. In such cases, this heaven is not so delightful. For this reason, in this divine world, water is of foremost importance. Birth takes place from water and water causes delight. Among all the afflictive tastes that those gods may experience within their parks and resorts, the flavor of their water is supreme. Thus, water is an ornament and a practical necessity for gods as well as humans. All the objectives and pursuits of both gods and humans depend on water. Understanding water to be endowed with such qualities, these gods who delight in water will partake of water with tremendous appreciation, enjoying the rivers and their melodious sounds as they flow by.

“As the gods frolic on the banks of the rivers, they will go to those places where the water is clear like a mirror. There they will see the heavenly pleasures of their divine forests reflected as if in such a clear mirror. The trunks of the trees will also appear as clearly as reflections in a mirror. On the trees they will see reflected all that they are to experience due to their previous positive karmic actions. By the power of those positive actions, they will in this way see both good and bad actions reflected among the trees, on the open ground between the groves, upon the golden, mirror-like ground, or on the cleared ground between the groves. Thus, among the trees, the patches of land between the groves, and the cleared ground, they will see those pleasures that are due to positive actions, just as they will see any negative actions that they may have accumulated throughout hundreds of previous lives. Whenever they see the products of their good actions, the whole environment will appear as delightful as before.

“As the gods correctly perceive all the effects of the actions they engaged in as they lived and died in the past, they will notice how karmic actions produce the pleasures and pains that pertain to the five classes of beings. Therefore, if they have undertaken filthy acts that are associated with life in hell, they will see those as well. In other words, they will witness all the previously described tortures of the Reviving Hell, the Black Line Hell, the Crushing Hell, the Howling Hell, the Great Howling Hell, and so forth. In this way they will perceive all the circumstances in all the various realms, down to the hells, just as described before. Just as they see the unparalleled pleasures of the gods, they will also perceive the numerous sufferings of the beings in hell. Thus, they will witness the most excruciating suffering of the beings in hell.

“Due to this perception, which is exclusively their own, as they now look at the divine world with its heavenly pleasures, they will no longer be able to forget those experiences that pertain to their different lives. As they perceive the numerous, extremely unpleasant, painful features of life in hell, they are no longer able to experience their pleasures as enjoyable. As an analogy, if an ounce of salt is added to the river Gaṅgā, it will not be noticeable. In the same way, such a god’s mind will now be unable to notice the pleasures that are otherwise to be experienced in the heavens. The god’s enjoyment of melodious songs to the accompaniment of instruments, and the various delightful birdsongs, can at that point of recollection no longer be noticed within the clearing of the forest.

“If, however, at some point the god becomes distracted by the heavenly pleasures, he may go somewhere else. Yet, upon the trunk of a tree he may then see reflected his own suffering as a starving spirit, experiencing the torments of hunger and thirst. As he thus perceives karmic action that is certain to be experienced, he will be frightened and ask some other gods, ‘Friends, do you see those horrendous things on the trees? Do you see what I see?’

“The others may then tell him that they cannot see what he is talking about, because they will be unable to see karmic actions that they did not carry out. They will only see the things they themselves did.

“However, those gods who are about to go to the world of starving spirits may converse among themselves. Thus, one god will say, ‘Friend, do you see this?’ and the other god will reply that indeed he does see what the other god is talking about. Since both of them thus perceive the great suffering of the world of starving spirits, which will continue for thousands of lives, they will become extremely distraught and immediately leave that part of the forest. Then, as they once again come under the influence of their divine pleasures, they will regain their attachments to beautiful forms, sounds, smells, tastes, and textures. They will once again enjoy themselves in the forests and parks, on the banks of the various lotus ponds, in places where the birds sing in numerous ways, and within the clearings of the forests. There, they will enjoy themselves together with goddesses adorned with sundry accessories and fashions.

“Driven by craving, they may at a later point go into the mirror-like forest again. Impelled by karmic action that is certain to be experienced, they may then see themselves as animals that prey on, and become the prey of, other animals. In accordance with their past actions, they will thus witness the tremendous suffering of the animals that feed on one another. When they see themselves in that way, they become extremely displeased, wondering, ‘Why do I see myself with such a huge and ugly body, undergoing so much suffering?’ They will also inquire with others in the same way as before. In this manner, these gods, whose minds are so attached to objects and who have fallen under the power of attractive forms, sounds, smells, tastes, and textures, are introduced to the sufferings of cyclic existence.

“The gods may also perceive their former lives as humans. Thus, they will see how they were disciplined people who created harmony and reconciled friends, companions, and relatives. Seeing that, the gods will think, ‘Due to those causes, conditions, and bases, after separating from my body, I went to the higher realms and was born among the gods.’ These gods will see for themselves how karmic action is appropriated and how one’s experience is one’s karmic allotment. Seeing that will make them unhappy. However, as their minds are fickle, they will again come under the sway of their divine pleasures, and so they will return to their enjoyment of attractive forms, sounds, smells, tastes, and textures. Completely infatuated, crazed by pleasure, and absorbed in distractions, they will again carelessly indulge in their enjoyment of the fruits of virtuous actions.

“These gods may also perceive their own deaths in the divine worlds and their subsequent rebirths in other realms. Thus, they may see how they are to be born among hell beings, starving spirits, or animals. As they see themselves turning into such beings, they will become extremely distraught. At that point they will think, ‘This place is impermanent, unstable, and subject to change. I will have to die and leave it behind. These goddesses I cannot keep. Alas, all phenomena must fall apart. All conditioned things are short-lived, because they are unstable and subject to harm. We will all have to leave one another.’

“At that point the guardians of the world will tell them, ‘Cheer up and rejoice! People in Jambudvīpa are still righteous. People follow the Dharma and respect their mothers, their fathers, mendicants, and brahmins. Therefore, the forces of the gods are increasing and the forces of the māras are on the wane. The perfect Buddha resides in the world. He is knowledgeable and virtuous, a well-gone one, a knower of the world. There is no one superior to him, the great guide who trains beings. He teaches a Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous in the end. With excellent meanings and excellent words, this Dharma is clear, complete, pure, and perfect. It is the Dharma of peace that leads to all pleasures. This Dharma teaches form and explains how this form is also origin, cessation, and the path leading to cessation.’

“When they hear these words, the gods will understand that the images that appear in the mirror-like forest are reflections of their individual karmic effects. They will then ask the guardians of the world, ‘Who is this blessed buddha that has appeared in the world? Who is that worthy one, the perfect buddha, the one who is knowledgeable and virtuous, the well-gone one, the knower of the world, the unsurpassed one, the great guide who trains beings?’

“The guardians of the world will reply, ‘He resides in Jambudvīpa and he teaches the Dharma to all beings.’

“When they hear this, the gods will decide to leave for Jambudvīpa, because they are so frightened by the suffering of death in world of the gods, frightened by death in the world of humans, frightened by the mutual consumption in the world of the animals, frightened by the suffering of hunger and thirst in the world of starving spirits, and frightened by the tortures in the realms of hell. In this way, they are terrified by the five destinies.

“As the gods arrive before the Blessed One, they will first see him from afar. The Blessed One is beautiful and shining, and his faculties and mind are serene. He is gentle and perfectly calm. He is like an elephant among men, an all-knowing one. Like a heap of gold, he shines in splendor; like a second sun, his presence is luminous. He is stable like Mount Sumeru and deep like the sea. In this manner, they will see him residing, like a golden mountain, underneath a tree.

“Seeing him like a god of gods, these gods will feel faith in the Blessed One and approach him. Bowing their heads to his feet, they will prostrate to him and then stand to one side. From there the gods will address the Blessed One: ‘Blessed One, is there any place where we may find something that is permanent, stable, enduring, and immutable?’

“In response, the Blessed One will the teach the gods about the four truths of noble beings. When they have heard the Blessed One’s teaching, the gods will keep it in mind and return to their divine world. Endowed with the five divine pleasures, they will then keep enjoying the desirable, attractive, and delightful effects of their completed and accumulated actions until they have become exhausted. When they later die in the world of gods, they will be born among hell beings, starving spirits, or animals, in perfect accordance with their karmic actions. If they are born with the general lot in life of a human, they will, in accordance with their causal actions, fail to see reality but always have extremely loyal friends, associates, and relatives, and they will be endowed with fine wealth.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Pleasures. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice that when people who listen to the Dharma separate from their bodies they may go to the joyful higher realms and be born among the gods in Attached to Pleasures.

“When born in that realm, the following effects of positive karmic actions will occur. One will live in beautiful houses of silver and in spacious palaces made of the seven precious substances, which rest on golden foundations. These structures are frequented by an abundance of divine birds. The birds are gorgeous, warble beautifully, frolic in the waters, and appear like gold. This realm features streams, cascades, ponds, and parks, and it is home to a hundred thousand species of birds.

“The gods there enjoy the four, and in some cases five, desirable sense objects they possess. Whichever forms they behold with their divine eyes will be desirable, attractive, and delightful. Whatever they hear will be desirable, attractive, and delightful. Any aroma that their nose faculties sense will be desirable, attractive, and delightful. All tastes that they experience with their tongues will be desirable, attractive, and delightful. Whatever they touch with their bodies will be desirable, attractive, and delightful. Likewise, all that they think of will be desirable, attractive, and delightful, and all their wishes will be fulfilled. In this way, they remain attached to the five objects of the senses and experience extreme bliss.

“The realms of the gods that are attached to desirable objects are heavenly and unlike any other. Until those desirable, attractive, delightful, blissful, and utterly enjoyable effects are exhausted, the gods continue to experience their pleasures, which were created through disciplined karmic actions that affect both current and futures lives. At that point, however, they will die, leaving behind their desirable, attractive, and delightful realm. Thereafter, in accordance with their karmic actions, they will take birth among hell beings, starving spirits, or animals. But if, due to karmic actions to be experienced in other lives, they are born with the general lot in life of a human, they will, in accordance with their causal actions, be born in a great and extremely wealthy country, such as Kāśī or Kosala, and there live as members of a great kṣatriya or brahmin house.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the gods, he will ask himself, ‘What type of positive action may cause one to be born among the garland-bearer gods in the realm known as Moving Mind?’

“As he examines this matter with knowledge derived from hearing, he will notice how some disciplined people with inspired minds may respectfully and faithfully sweep the site of a buddha, a stūpa, or the saṅgha while being aware that this is an excellent field. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Moving Mind.

“Once born there, their bodies will have no flesh, bone, or lymph and their delightful fragrance will permeate one hundred leagues. Just as everything is reflected within a stainless mirror, so the bodies of these gods are mirror-like, reflecting one another and their environment. Such are the effects of positive actions that these gods experience.

“Their realm has four forests: Flawless Forest, Clear Forest, Fragrant Forest, and Mandārava Forest. Within them are lotus pools, the flowers of which have stems made of beryl and anthers of silver. Swans, ducks, and yellow geese call out, and the pools are studded with lotuses of numerous colors and fragrances. Never muddy, murky, or prone to weeds, the pools always exude delectable fragrances. The forests go through six delightful seasons, and the birds can be seen mating as they come to the pools to frolic and enjoy the effects of their former actions. The trees are in bloom throughout the seasons, and their foliage never withers; they exhibit their blossoms as if in competition with each other.

“In such forests and parks, the gods are, in consequence of their positive actions, always surrounded by ravishing goddesses with numerous ornaments, outfits, and ladies-in-waiting, and so they partake of their desirable, attractive, and delightful enjoyments. Enjoying the objects of their craving with attachment, they remain enthralled by the six objects. Just as a fishing net catches and gathers fish in the water, the gods never tire of their pleasures, even in the slightest, but continue to enjoy lavish divine pleasures until finally their desirable, attractive, and delightful karmic actions have been exhausted. At that point, however, they will die and leave their divine world. In accordance with their karmic actions, they will then be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great captains who are extremely wealthy and venerated even by kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the garland-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Living in Forests and Parks. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people with inspired minds may recognize the saṅgha as worthy recipients and thus offer a single pomegranate toward their Dharma robes. Once they have made their offerings they may also rejoice in those acts and congratulate themselves. When such people later separate from their bodies, they will go to the joyful higher realms and take birth among the gods in Living in Forests and Parks.

“Once born there, they will live in forests and parks, enjoying and pursuing their pleasures to their hearts’ content. These gods will not sink into water but walk on its surface, as if on a plain. They also travel unimpededly through space. In this realm, the gods wear divine flower garlands and fabrics and they possess tremendous pleasures. Thus they live, joyfully indulging their pleasures and enjoying themselves.

“Amid delightful and extremely fragrant forests, parks, cascades, and ponds, they are attended by bevies of goddesses. They shine with their own splendor, like a second sun, and their divine pleasures arise from causes that they have previously created themselves. In this manner, they partake of bliss due to the power of, and their relationship with, those causes, and none of their pleasures were created by anyone else. Thus, they only experience the effects of their own actions.

“If living beings, who appear due to karmic actions, engage in good deeds, they will be born among gods or humans, but if they engage in misdeeds, their birth will be among hell beings, starving spirits, or animals. Having thus been born in this realm due to positive actions, these gods continue to experience happiness until finally their good deeds are exhausted. They will then die and, in accordance with their actions, be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born as humans, they will, in accordance with their causal actions, be born as wealthy members of a forest-dwelling community. They will not suffer any from harm from others but be free to enjoy themselves as they please.

“When the monk who has knowledge of the effects of the ripening of karmic actions has in this way concerned himself with all ten realms of the garland-bearer gods, he will next examine the realms of the vessel-bearer gods. Wondering how these gods live, enjoy themselves, and indulge their desires, he will apply knowledge derived from hearing. In this way, he comes to understand that the realms of the vessel-bearer gods likewise number ten: Sporting Among Lotuses, Pleasant Humming of Bees, Attached to Sound, Enraptured by Smell, Enjoying the Wind, Delighting in Flower Garlands, Viewing, Happiness, Attached to Smell, and Crown Escape. These are the ten realms of the vessel-bearer gods.

“Wondering what specific acts make the gods take birth in these divine worlds, the monk will apply knowledge derived from hearing. He will then notice how some people are disciplined, maintain a wholesome livelihood, and train their minds. If such people three times say, ‘Homage to Buddha, Dharma, and Saṅgha!’ then that constitutes a karmic action that ultimately will lead to the complete transcendence of suffering. Moreover, as it ripens in the human realm, when they die and separate from their bodies, they will go to the joyful higher realms and be born among the vessel-bearer gods in the realm known as Sporting Among Lotuses.

“Once born there, their eyes, which are attached to the sumptuous savors of the five sense objects, will never close. Their bodies are luminous like the sun and they will enjoy their divine desires, attractions, and delights.

“Their realm is adorned with lotuses that are white like cranes. These lotuses never wither, and the fragrance of each one of them can be sensed for up to a league away, dulling all other divine fragrances and flower aromas.

“The bees of that realm are beautiful and have myriad colors. Some are colored like golden birds, others like the eye of a buffalo, and still others are colored like beryl. Their various ways of humming are so delightful that even the most wonderfully enrapturing music played by a human virtuoso of the vīṇā cannot equal even a hundred thousandth of its beauty. How can that be? Because there are no human examples for the pleasures of the gods. No human can listen to divine sound. Why is that? Because, except for a universal monarch or someone free of desire, such sounds are not objects accessible to humans. A universal monarch is powerful, and his faculties are powerful. That is why he can experience the enjoyments of both gods and humans. Likewise, the senses of someone who is free of desire do not become excited and are not subject to vacillations. That is why such people can hear the humming of these bees.

“If this is so with regard to the sounds made by animals with obscured minds, needless to say it also applies to the songs and sounds of the gods themselves, who are attached to their own pleasures. No example can illustrate this. The gods never tire of these captivating sounds, nor do they ever become weary of their forms, smells, tastes, or textures. Thus, by sundry means and through numerous sources of craving, they experience copious enjoyments. This will continue until finally the desirable, attractive, and delightful actions that made them take birth in the higher realms are exhausted, at which point they will die. After their death they may, due to karmic actions to be experienced in other lives, take birth as humans rather than as hell beings, starving spirits, or animals. In that case they will, in accordance with their causal actions, become extremely wealthy leaders of their towns, or otherwise wealthy merchants. Beyond that they will, due to such causes, conditions, and bases, finally go beyond suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Pleasant Humming of Bees. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined and insightful people train their minds and, with their minds suffused with compassion, act to benefit sentient beings. If such people offer music or incense before a stūpa, they will, after separating from their bodies, go to the joyful higher realms and be born among the vessel-bearer gods in the divine world known as Pleasant Humming of Bees.

“Born there, they will experience the effects of their own actions, and so experience copious pleasures in the form of music, song, dance, laughter, beauty, and other enjoyments. As the gods hear the singing of the goddesses, who are infatuated by the scents of lotus flowers, they will be captivated by their songs. Within gorgeous parks, many troupes of affectionate goddesses sing. Their bodies are fragrant with perfumes extracted from a wide variety of flowers. As the gods listen to their beautiful songs on the jeweled peaks of Mount Sumeru, they will be overjoyed. Then, they will come together and enjoy one another’s company.

“When the monk sees how they experience the effects of their positive actions, he will praise good deeds and utter the following verses:

“ ‘Such actions form the staircase To the three realms of the gods. The people who ascend it Reach the heavenly happiness of the gods.

“ ‘Abstinence from the four in terms of speech And the three that pertain to the body Serves as a staircase that allows one to ascend Into the three divine realms.

“ ‘Those who are disciplined reap a happiness That is much greater than that of wealth. Wealth makes people confused, But discipline does not.

“ ‘With discipline, people do good, And will always be beautiful. Thus, the perfect sages praise virtue As the means for reaching the higher realms.

“ ‘Those who practice virtue Will stroll in pleasure groves. In the plentiful divine worlds, Virtue is the supreme source of happiness.

“ ‘Enjoying the light that shines From their own bodies, Those who are inspired by their own actions Will enjoy themselves in the heavens.

“ ‘Always living happily, Always living in bliss, Such is the god’s life in the heavens, For which discipline is the effective cause.

“ ‘The various forms of discipline That the disciplined observe well Will ripen their effects in the higher realms. Therefore, practice discipline at all times.

“ ‘Discipline is the stairway to the higher realms, The basis for the creation of happiness. Those who give up discipline Will never be happy anywhere.

“ ‘The water of discipline is bright, And the people who bathe in it Will journey to the homes of the gods, Entering the divine worlds.

“ ‘Their adornment with divine garlands And endowment with divine pleasures Are due to causal virtues, Allowing them to enjoy their divine abodes.

“ ‘Surrounded by goddesses, They are like the sun and moon, Yet it is due to causal virtues That they enjoy themselves as gods among gods.

“ ‘Whatever they wish for manifests And does not disappear, As their virtues continue to increase— Yet all of that is due to causal virtues.

“ ‘Humans who observe discipline Will enjoy the attainment Of ever-increasing, Innumerable pleasures.

“ ‘Humans who always act with virtue Will always be respected, even by kings. Virtue brings humans fortune; Therefore, practice discipline at all times.

“ ‘Those who practice virtue and are always gentle, Have a supremely loving heart for all beings, And are always generous and caring Will join the assembly of the gods.

“ ‘Those who give up killing, Have a supremely loving heart for all beings, And maintain a genuine livelihood Will join the assembly of the gods.

“ ‘Those who never take what was not given But always delight in generosity And are wise, intelligent, and serene Will join the assembly of the gods.

“ ‘Those who abstain from sexual misconduct And always enjoy the genuine path Will certainly transcend suffering And walk among the gods.

“ ‘Drinking alcohol creates Numerous problems for people. Those who steadfastly abstain from alcohol Will walk among the gods.

“ ‘As it produces abundant happiness And relief in all regards, Discipline should be practiced well, And flawed conduct always abandoned.’

“As the monk thus beholds his numerous enjoyments, he will offer praise to the gods in Pleasant Humming of Bees. As the many bees who live in this divine world continue humming, the gods will continue to experience delightful sounds, smells, tastes, and textures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, wear fine flower garlands and always be happy. They will be free from harm, enjoy long lives, and have abundant enjoyments.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Sound. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people, who are disciplined and have trained their minds very well, offer a parasol to the buddhas, they who have such boundless glory. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Sound.

“Once born there, they will enjoy heavenly pleasures as they roam among mountains of gold, silver, and beryl. Surrounded by throngs of goddesses, they will partake of diverse enjoyments. They will move among the peaks of mountains made of the seven precious substances and also enter the forest known as Forest of Music. Wearing their divine garlands and garments, and adorned with flower garlands, powders, and ointments, as well as their own innate fragrance, they will enter the grove of beautiful trees of this forest, which is sometimes also referred to as Forest of Incense. This forest is beautiful and replete with streams, cascades, ponds, lotus pools, and trees. The forest is adorned by numerous attractive birds and is also illuminated by stunning divine lights that shine in blue, yellow, and dark red hues. In this regard, the colors of the forest are exquisite. In this forest, which is a creation of the gods’ former deeds, the many flowers produce a deeply fragrant breeze, which stirs the leaves of the plants and trees in the forest, causing music to be heard. The tunes that the asuras enjoy in their realm cannot match even a sixteenth of the enjoyableness of this music in the divine forest. Every time a leaf is stirred by the breeze, wonderful musical sounds of the five types of instruments ring out. These exceedingly delightful and charming sounds drive the gods crazy. As they crave and lust for these musical sounds, they experience a wide range of unfathomable pleasures. In this way, they become completely enamored of, smitten by, and mesmerized by these sounds. Consequently, they continue to partake of the most delightful sounds, smells, tastes, and textures, until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be fond of music and extremely wealthy in terms of finance, grain crops, household, and spouse. They will live a long time and be treated with respect even within royal palaces.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will wonder, ‘What actions cause them to take birth, and what are these gods called?’ When he applies knowledge derived from hearing, he will correctly perceive a divine realm known as Enraptured by Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people with well-trained minds offer perfume at the dome or canopy belonging to a stūpa. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Enraptured by Smell.

“Once born there, they will enjoy divine delights, live from food that yields incomparable pleasures, and be satiated by divine elixirs. Their bodies and minds will be free from ailments, and they will wear divine garlands and robes. Constantly playing the five types of instruments, laughing, and enjoying themselves with dear friends and throngs of goddesses who all sing beautifully, they will spend every single day in a bliss that is continuous and increasing, like a waterfall in the mountains. In this manner, they will enjoy themselves among summits of sapphire, coral, and silver. In the forests they will encounter various streams, waterfalls, and pools, as well as cuckoos and other birds. They will thereby intoxicate themselves with these numerous sights, gazing at the ravishing parks and forests within their divine world without ever feeling sated. In their rivers, waterfalls, pools, forests, and parks flow a heavenly water that tastes like the best vintages of winter wine, blended wine, or sugarcane wine ever made in Jambudvīpa.

“In this way they enjoy the effects of their positive actions, and, until those acts have been exhausted, they will continue to enjoy themselves in their heavenly realm, surrounded by bevies of goddesses. When they later die and leave their divine world, they may, after their death, due to karmic actions to be experienced in other lives, avoid rebirth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be extremely affluent in terms of servants, household, possessions, finance, and grain crops.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Movement of Wind. Wondering what karmic actions may cause beings to be born among the gods in that realm, he will apply knowledge derived from hearing. He will then notice how some disciplined people with well-trained minds will fan monks who suffer due to oppressive heat. Thus, by sensing the cooling breeze that carries a pleasant scent, the tormented monk may become able to meditate, recite, or engage in other proper practices. Due to that condition, those benefactors who perform such an act will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Enjoying the Wind.

“Those who are born in that realm will, as a consequence of their positive actions, experience breezes of incomparable fragrance. It is not only the breeze that wafts through the Heaven of the Four Great Kings that is beyond compare. The aromas of the breezes in the other divine realms may be even a hundred thousand times more fragrant and cooling. Thus the excellent karmic ripening is multiplied either one, two, three, four, or five times. The breezes from the Heaven of the Four Great Kings are doubly delightful. Compared to that, the breezes from the Heaven of the Thirty-Three are three times greater. Compared to that, the breezes from the Heaven Free from Strife are four times greater. Compared to that, the breezes from the Heaven of Joy are five times greater. Compared to that, the breezes from the Heaven of Delighting in Emanations are six times greater. Compared to that, the breezes from the Heaven of Making Use of Others’ Emanations are greater still. Thus, the realms differ according to the different karmic actions of sentient beings.

“Having witnessed such different karmic creations, the monk will notice how the gods in Enjoying the Wind also experience the incomparably fragrant and delightful breezes of the six heavenly abodes due to their positive karmic actions. The powers of those winds can be explained individually, but there is no way to describe them all. The winds of these gods bring them many pleasures. Thus, if they desire the sounds of music, the breezes will blow through their mountains and forests. Hearing this, even the melodies of the goddesses will lose all their appeal. Likewise, if the gods wish for delightful aromas, the winds will gather all the best fragrances from the realms up to the Heaven of Making Use of Others’ Emanations and bring them before these gods. If they wish to be cooled, the winds will cool them according to such wishes. Whenever they want to go to another place, or whenever they long to behold the beryl peaks of Mount Sumeru, or its silver peaks, or the gold of the Jambu River, or crystals, flowers, fruits, rivers, waterfalls, ponds, forests, groves, or lovely flower gardens, the winds will bring copious delightful sounds, smells, and pleasures to these gods, who long to go elsewhere, as they are surrounded by numerous goddesses. The winds will likewise carry pleasures from various groves, parks, meditation groves, or mountain retreats. Thus, these gods who are fond of the five sense pleasures are delighted by the stirrings of these winds, and thus they frolic and enjoy themselves.

“These gods do not suffer from envy or strife. They are friends with each other and do not harm one another. Rather, they live in harmony with each other and with their environment, enjoying the transfigurations that occur due to their own karmic actions.

“The gods who inhabit the divine worlds experience the effects of their actions—be they minor, intermediate, or excellent—as if they were the imprint of a seal. As if lifted by the power of winds that are free from envy and stinginess, only to return to the surface of the earth once that power is exhausted, these gods enjoy the forces of their own positive actions—be they minor, intermediate, or excellent—until finally those powers are exhausted. At that point, they will then die and leave their divine world.

“Thus, sentient beings are born into realms caused by karmic action, and they remain supported by those actions. Wherever they end up depends on their actions. There is no birth that is uncaused. As the monk sees that, he will utter the following verses:

“ ‘The seasons change according to the sun And crops grow according to the seasons. Similarly, life changes according to karmic actions And no one is born independent of causes.

“ ‘The bonds of corporeal beings Extend throughout thousands of lives, As the actions of numerous attachments Continuously bind them within the three realms.

“ ‘Just as one would discard Honey mixed with poison, So one should discard the pleasures Of the gods, who must eventually fall.

“ ‘Dying in pain As one’s merit is exhausted, Weak and forsaken by one’s spouse— For such a situation there is no example.

“ ‘Weakened by the depletion of positive actions, They are like bright candles burning out. Others say, “God, where are you going?” So does their great suffering become manifest.

“ ‘Burned by the great poison of craving, Mentally weakened by suffering, And acting poorly with body and speech, Gods are thus terrified by their fall.

“ ‘Fooled completely by their desires, The more pleasures they enjoy, The more lost they become. Their suffering is intense.

“ ‘The suffering in the realms of hell Cannot compare To even a sixteenth of the unique pain Experienced by a falling god.

“ ‘Craving creates all of cyclic existence And raises the garlands of flames. Thus, bound by the shackles of existence, Sentient beings are headed for the lower realms.

“ ‘Life in heaven ends in death; Life on earth ends in death. Seeing that without going beyond cyclic existence There will be suffering, one should relinquish it.

“ ‘People fond of carelessness Will not gain liberation. Obscured by their carelessness, They remain far from suffering’s transcendence.

“ ‘Carelessness is the worst of all enemies. Therefore, do not become fond of carelessness. Extremely careless, the gods Plunge into hell, again and again.

“ ‘The three realms whirl like a spinning wheel, And karmic action makes beings roam within that spinning wheel. Therefore, give up craving for pleasure. Freedom from desire is the abode of peace.’

“Thus, seeing that the world of the gods is bound to fall, the monk becomes free from desire for pleasures and understands, ‘The gods in Enjoying the Wind are impermanent; their happiness is due to karmic causes, and that too I see to be impermanent.’

“Moreover, these gods will only continue to experience their enjoyments until their positive acts are exhausted. As long as their positive karmic actions remain in play, the gods will continue to experience their divine world. Only once those acts are exhausted will they fall and take birth in the realms of hell beings, starving spirits, or animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal karmic actions, become captains who sail to sea, pushed by the winds, and make their living on the oceans.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Delighting in Flower Garlands. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some disciplined people, who practice good deeds with their bodies and speech and train their minds attentively, may offer a jug of water to members of the saṅgha during the hot season, or likewise give a jug of water to travelers or people going to isolated places. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Flower Garlands.

“Once born there, they will partake of copious physical pleasures and entertainments. Together with goddesses who play music, they will journey into various remote areas. In grottoes on Mount Sumeru that are made of beryl, gold, and silver, they will frolic and rest together with the goddesses. In such alpine retreats, fragrant breezes will caress their bodies and they will wear flower garlands. Thus, in an environment adorned with waterfalls and ponds, they will enjoy themselves for many hundreds of thousands of years in the company of many goddesses.

“Living in this way, the gods will at times frolic in the park known as Cascade. Some of its trees are made of beryl and have golden leaves, others are made of gold and have beryl leaves, and still others are made of silver and have golden leaves. Those who enter this forest are always joyful and their bodies shine with a natural luster.

“Due to the former positive deeds of the gods, the trunks of the trees in this forest break open and produce a divine drink. The taste of this beverage resembles the winter wine, blended wine, and sugarcane wine that humans produce, as well as fruit cordial, yet it is of divine taste, color, and potency. The fragrance of this drink can be sensed for up to a league away, and when the golden- and silver-hued birds partake of it, they become absolutely exhilarated and warble delightfully throughout the forest. Likewise, swarms of bees buzz around the tree trunks to savor the drink. This drink that the trees yield may have the colors of gold, beryl, coral, ruby, or emerald. It streams forth so copiously that it forms a river, which is known as Limitless Flow. This river spans two full leagues between its delightful banks. Singing gods and goddesses frequent the riverbanks, and the river itself abounds with golden lotuses. The goddesses delight themselves at the river and drink from it. They jest and frolic and play with the beryl lotus stems. The gods of this realm set out on tours in various chariots and sprinkle one another with divine water that has eight features. These gods also possess a lotus pond known as Continuously Cultivated, which is unique and unlike any other pond.

“Thus, due to their positive actions, these gods continue to enjoy desirable, attractive, and delightful effects until their acts are finally exhausted. At that point they will die and leave their divine world. Due to karmic actions to be experienced in other lives they may, after their death, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a wealthy nation where hunger and thirst are unheard of. There, they will be extremely well-off and appreciated by everyone.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Viewing. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice that there are some disciplined people who pursue a wholesome livelihood, have minds that are trained in the qualities of contemplation, are free from weariness, and are very happy. Although it is not for their own benefit, such people may care for someone with flawed discipline who has fallen ill. In that case they will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Viewing.

“Once born there, they will wear divine flower garlands and the most delightful garments. They will possess an abundance of divine pleasures of the five senses and live in bliss. Always joyous, they will delight in desirable experiences of the five senses as they travel from one pleasure garden to the next. Reveling with numerous bevies of lovely goddesses to their hearts’ content, they will shine like the sun. Their virtues flourish tremendously and they are worshiped by all the congregations of the gods. Resplendent and illuminated by the light of the many jewels of Mount Sumeru, they wear silver brocades and are adorned with numerous heavenly jewels. The gods who rove in the forests frequent pleasing groves, where they visit lotus ponds, pools, springs, waterfalls, rivers, streams, and various platforms for sitting. In this way, they act in accordance with their own karmic actions.

“While roaming about in this fashion, the gods will see a forest draped with nets of bells and decorated with a golden enclosure. The forest is home to a wide range of species of birds that chirp and warble delightfully, and there the breezes make the wide variety of bells tinkle. The forest shines with the light of a hundred thousand suns and is surrounded by Mount Sumeru’s seven golden mountains: Extremely Exalted, Well-Endowed, Delightful Rain, Broken by Nāgas, Luminous Formation, Precious Rain, and Garland of Planets.

“The gods will then enter this forest, which is draped with nets of bells. Within the forest appear goddesses adorned with divine flower garlands and the like. Sporting and frolicking in the forest, the goddesses shine with hundreds of thousands of light rays. As they stand between the shining trees, the gods will notice the goddesses and, being attached to the five sense pleasures, they will step forth and quickly rush toward them. Thus, they will play with golden lotuses, enjoy themselves, laugh, and have fun, and they will be enthralled by music.

“In this fashion, with their minds attached to pleasures, they never tire of looking at beautiful divine forms, never tire of listening to clear and endearing sounds, never tire of smelling heavenly scents and fragrances, never tire of savoring rich and delicious flavors, and never tire of touching soft and delightful textures. In this manner, they burn, surrounded by the fires of the six types of craving. Seeing how in this way the gods remain insatiable, the monk will speak these verses:

“ ‘In the worlds of the gods, Beings are surrounded by the fires of craving. Driven by their muddled desires, They keep craving, helplessly attached.

“ ‘The more fuel there is, The greater will be the fire. The more pleasures they have, The greater grows the fire of craving.

“ ‘Humans can avoid the calamities That are due to the fire that burns wood, But they cannot seem to give up The fire of craving that burns the world.

“ ‘Those who wish to cross a great river, Yet are terrified of crocodiles, Will, upon happily reaching their goal, No longer be harmed by craving.

“ ‘Breaking the shackles of craving, Abandoning desire and anger, And becoming free from misdeeds and unwholesome actions, The wise go beyond suffering.

“ ‘Those who observe discipline Will enter the heavens. Discipline combined with unwholesome actions Is like food mixed with poison.

“ ‘Throughout billions of eons People have been deceived by craving. Still, extremely bewildered, they cannot give it up, As their minds are ruled by ignorance.

“ ‘As when someone tormented by thirst Proceeds to drink salty water, So beings fooled by craving Will pursue this very craving.

“ ‘In an instant people are satisfied, And in an instant they are thirsty. Tormented by craving, inferior people Keep searching in the wrong direction.

“ ‘Therefore, do not follow your craving, Because craving is difficult to follow. People under the power of craving Will not become free from cyclic existence.

“ ‘Those who delight in the highest bliss In the pleasure grove of concentration And reveal the city of liberation Will reap true bliss accordingly.

“ ‘Those who partake of the highest bliss Within the realms of the gods Will again and again be dragged down to hell By the shackles of craving.

“ ‘First, death is not virtue. The teacher of the true path Has taught that those who always follow craving Will suffer tremendous pain.’

“Thus, as he sees how the gods are tossed around by the waves desire and how they suffer at death, the monk will lose his taste for cyclic existence.

“Until their completed and accumulated acts that served as the cause for their desirable, beautiful, and attractive life in the higher realms have been exhausted, the gods will continue to enjoy themselves in Viewing. Later, they die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always possess children, spouses, servants, workers, and temporary employees, and they will be extremely wealthy.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Happiness. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how disciplined people with attentive, bright minds may offer all their wealth to free those who are in jail awaiting their execution by the king, or similarly offer their wealth to princes or the like in order to free such prisoners. Subsequently, they may not take any valuables from the former prisoners, and thus their good acts may be done with a heart filled with compassion and exclusively for the benefit of sentient beings. When such people later separate from their bodies they will go to the joyful higher realms and be born among the gods in Happiness.

“The gods born there are by nature filled with happiness, and their joys keep multiplying hundreds of times. Such is the way they experience the effects that manifest in causal accordance with their actions. The gods in this realm are surrounded and catered to by many coteries of goddesses who sing, dance, laugh, play, and frolic with them. They travel to mountains, hills, mountain caves, and highlands. Upon fine flat stones of beryl that are very agreeable to the touch, they partake of their enjoyments, just as they enjoy themselves in extremely delightful rivers, waterfalls, ponds, forests, and parks. The pleasures of a universal monarch cannot match even a hundred thousandth of their unique enjoyments. The reason for this is that their pleasures accord with their realm, and that these gods have no flesh, bones, or lymph.

“They wear divine jewel garlands and adorn their bodies with garlands of flowers and sundry garments and fabrics. When they sport on Mount Sumeru, they may scale the golden summits where the gold will make their bodies turn golden as well. If they climb the beryl summits, their bodies will turn a color like beryl, so it will look as if they have entered a lake, but without becoming stained by the mud. When they scale the crystal peaks, the crystal will make them shine as if they were a second moon. If they climb the silver summits, the power of the silver will make all their major and minor body parts appear like snow or white water lilies. Thus, amid circles of goddesses who play the five instruments, they will frolic and enjoy themselves within the forests and parks, experiencing incomparable divine pleasures.

“At some point, the gods will from afar perceive the so-called Forest of Divine Joys. Since it abounds with beautiful trees, the gods will approach it, riding chariots made of gold from the Jambu River. Many kinds of birds will warble in the forest, and, when the gods in their chariots enter the forest with its fresh shoots, birds known as playing in the language of the gods will become inspired due to the power of the gods’ virtuous actions. They will then sing the following verses in a way that is comprehensible to the gods:

“ ‘Those who engage In actions that create joy Will experience the excellent Ripening of such deeds.

“ ‘Gods who gain happiness will, If they avoid carelessness, Go from joy to joy, And toward the transcendence of suffering.

“ ‘Happiness comes to an end and is exhausted; It is not permanent and will not endure. Thus, the palaces that you have won Are not sources of attachment for great beings.

“ ‘Happiness always ends in downfall, And there is no permanent happiness. Therefore, understanding all the causes, You must develop certainty.

“ ‘In the end, all that is hoarded will be used up; In the end, the high will be cut down; In the end, meeting ends in parting; And, in the end, life ends in death.

“ ‘The living always have to die; There is no permanence to life. Within the three realms of existence There is neither “before” nor “after.”

“ ‘Just as the sun can be seen To rise and set, In the same way, all beings Will in the end come to die.

“ ‘Knowing that by their very nature All phenomena arise and cease, Do not let your minds be careless, For carelessness is the greatest of poisons.

“ ‘In caution resides immortality; In carelessness resides death. The cautious shall not die, But the careless will always end up dying.

“ ‘To living beings Carelessness is like poison or fire. Intoxicated by carelessness, Beings go from one suffering to the next.

“ ‘People who remain cautious Receive the entire world’s homage. Those who avoid carelessness Proceed to supreme peace.

“ ‘In the end, everything will be exhausted. Dull-minded beings do not realize How, later, they will die, while tormented By all that was not done or was pointless.

“ ‘If you want lasting joy for yourself, Then do what is virtuous for as long as you live. “Dharma practice is happiness”— That is the instruction of the wise.

“ ‘The buddhas, who explain the reality of causes, Teach always that cyclic existence Is impermanent and unreliable, That it changes and that it burns.’

“When the gods hear these words from the birds, it will make them think carefully. With joy they will contemplate the effects of their past lives, and for a short while they will not be careless. Thus, with the reins of inspired thought they will keep their minds from acting carelessly with regard to the beautiful forms, sounds, smells, tastes, and textures that they encounter. Then, their fickle minds will fall under the control of their divine pleasures, and so they will once again enjoy their attractive objects. This will go on until finally the desirable, attractive, and delightful effects of their former actions have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, always be free from bondage, experience constant enjoyments, and live free from hardships.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a divine realm known as Attached to Smell. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how there are some disciplined people whose hearts are trained by means of reflection, who possess clear and stainless minds, and who refrain from harming others. Knowing the Buddha, Dharma, and Saṅgha to be magnificent recipients, some such people offer a sumptuously fragrant fabric to any one of these jewels, and subsequently recognize that this action was a good one. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Attached to Smell.

“Once born there, they will feel deeply joyful, and their bodies will be lustrous. Accompanied by melodies of the five types of instruments, they will feel overjoyed as they indulge in their pleasures. Although long periods will pass in this way, the gods do not notice it, because their objects are so enjoyable. Since their pleasures never satisfy their sensory faculties, these gods pursue their objects insatiably, and have done so since time without beginning. As such, they are unable to tell how long a time they have spent in this way.

“Adorning their bodies with all the flower garlands, powders, and perfumes of their hearts’ desires, these gods rove from park to park. Thus, they live in delightful lands that are adorned with luminous trees and beautiful rivers, platforms, groves, and pleasure gardens. Attached to numerous delights, they partake of enjoyable objects without comprehending that they will ultimately fall from their divine world. Fooled completely by their craving for those objects, they continue to experience and enjoy their divine world until, finally, the desirable, attractive, and delightful former karmic actions that they accumulated have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth as a hell being, starving spirit, or animal, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be born where the climate remains cool. They will live free from harmful factors in lands where there is no suffering due to weapons, wilderness, or failed harvests, and they will receive everyone’s reverence.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the vessel-bearer gods, he will apply either knowledge derived from hearing or the divine eye. He will then correctly perceive a divine realm known as Crown Escape. Wondering about what karmic actions may cause beings to be born among the gods there, he will examine this with knowledge derived from hearing. He will then notice how when people cause harm to the king, some people may catch them by grabbing them at the crowns of their heads, thus freeing the king from his suffering. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Crown Escape.

“In this realm manifest all that is delightful, ravishing, and pleasurable and may otherwise be found within three different abodes of the Four Great Kings. Thus, this realm gathers all that is naturally enjoyable, and its abundant pleasures manifest continuously. In this delightful realm, these gods passionately indulge their pleasures. Until their desirable, attractive, and delightful karmic actions have been exhausted, they will remain surrounded by hosts of goddesses. To the tunes of the five instruments, they will keep enjoying their desirable objects and sensations.

“When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth as a hell being, starving spirit, or animal, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal actions, be free from suffering, fear, and harm. Their physiques will be flawless and exquisite. They will be appreciated by everyone and exceedingly wealthy. As time passes, their physical appearance will remain excellent and they will pass away without having encountered any obstacles to their lives.

“When the monk has in this way concerned himself with the ten realms of the vessel-bearer gods, he will think, ‘This is as far as the realms of the vessel-bearer gods extend.’ Thus, understanding that there is no eleventh realm beyond these ten, he will see that they together constitute all the realms of the vessel-bearer gods.

“When the monk has thus examined all ten realms of the vessel-bearer gods, he will proceed to examine the realm of the ever-infatuated gods, the third greater realm of the gods of the Four Great Kings. Thus, he will ask himself, ‘How many abodes might there be among the ever-infatuated gods?’ As he examines this matter with knowledge derived from hearing, he will see that there are ten such abodes: Special Joy, Utpala Colors, Enjoying White Lotuses, Red City, Diversity, Lofty Abode, Drunk on Winter Wine, Delighting in Objects, Cool Water Home, and Constant Joy. These are the ten realms of the ever-infatuated gods.

“Wondering what karmic actions may produce birth on these various grounds, the monk will apply knowledge derived from hearing. He will then notice how some people with pure minds and stainless hearts, who are good-natured and have the genuine view, may save a tree that is the home of starving spirits, yakṣas, or rākṣasas from being felled, thus protecting such beings from harm due to the loss of their home and thereby giving them relief. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Special Joy.

“This distinctive realm is adorned with a wide, golden pool known as Cool Waters. This pool is home to golden swans, ducks, and yellow geese with delightful calls, and its surface is studded with lotuses made of the seven precious substances. Surrounding the lotus pool of Cool Waters stands the Ever-Golden Forest, with its trees of gold and silver. The trees line the banks of the lotus pool, casting their shadows and reflections on the surface of the water to create myriad appearances. Whenever Śakra wishes to play there, beautiful pink, blue, and white lotuses will manifest according to his wishes.

“When war is about to break out between the gods and the asuras, Śakra will notice hundreds of thousands of lotus flowers that shine with the colors of the rising sun. Having examined this sight, Śakra will say to the gods, ‘Ah, this flawless pool of Cool Waters is extremely delightful!’

“At pools endowed with such qualities, the gods and their harems of goddesses remain totally enraptured, and amid the sounds of the five types of instruments they delight in incomparable enjoyments to their hearts’ content. Experiencing deep pleasure, they revel in their environment and partake with complete abandon. Should they wish to venture elsewhere, they will travel there with little hardship and without their bodies or minds experiencing any discomfort. Ecstatically joyous, blissful, energized, and lusting, the gods and goddesses are constantly entertained as they frolic, sing, and dance.

“Any physical or mental pleasure they may wish for will be obtained effortlessly, painlessly, and in full measure. Still, as they enjoy the five sense objects in this manner, they are never content. This is because their craving burns like fire, and therefore no object will ever truly satisfy them.

“Their various gardens, rivers, palaces, ponds, and springs are bejeweled and decorated with the seven precious substances. While numerous kinds of birds chirp and warble delightfully, the gods experience their sundry enjoyments together with their companions. In beryl forests that offer delightful shade, birds sing lovely tunes. In such forests and groves, the gods continue to enjoy themselves as they frolic, indulge, and take pleasure in countless ways. These gods are freely dispersed over Mount Sumeru’s beryl, gold, silver, and coral summits. Some are magnificent like the sun, some are bright like the moon, and some have bodies that are beyond compare. In this way their bodies, which are formed by positive karmic actions, become objects of special beauty even within the heavenly realms.

“In this way, the experiences of these gods are in accordance with their relevant causes and conditions, and they thus continue to enjoy themselves, frolic, and savor their pleasures in their divine realm to the accompaniment of the five types of instruments, until eventually their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in an extremely pleasant land where harvests are abundant and grow easily. There, they will be prosperous and experience tremendous pleasures.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes among the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Utpala Colors. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how some people who are righteous, who follow the Dharma, and who are disciplined may form the wish to offer an utpala flower for the enjoyment of the Buddha, the Dharma, or the Saṅgha. If such people proceed to make such an offering and subsequently rejoice in it, they will, once they separate from their bodies, go to the joyful higher realms and be born among the gods in Utpala Colors.

“Once born there, they will revel in their divine realm and freely indulge in playful pleasures on a vast scale. Enjoying the beauty, charm, music, song, and dance of the goddesses, they will live in copious bliss. Roaming from park to park, they will visit beautiful shady forests of beryl and frolic upon the even ground made of pure gold and coral. There, they will be surrounded by harems of goddesses, partake of divine foods, and by mere thought they will obtain any type of pleasure or enjoyment whatsoever. Among the many shapely summits, they will obtain the most exquisite of pleasures. In this manner, with their five faculties attached to and enraptured by the five objects, they will spend every single day in enjoyment.

“The body color of these gods is like a blue utpala or the color of beryl. They rove from one utpala grove to the next, and the delectable aroma of the divine utpalas can be smelled for up to one hundred leagues. Their fragrance outdoes that of any other divine flower, and they display a regal beauty. The perfect buddhas teach that effects gradually manifest in accordance with their preceding causes. Therefore, once they have gone to the higher realms, these beings also achieve numerous joys that involve utpala flowers.

“In this manner, with their six faculties joyfully indulging in pleasures and enjoyments, these gods live happily until finally their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be born in a prosperous land filled with flowers. They will be well respected, have perfect pleasures, and be free from harm.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Enjoying White Lotuses. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some disciplined people, who are free from physical and verbal blemishes and have trained their hearts thoroughly, may cultivate a lotus field for the purpose of making offerings to the Buddha, Dharma, and Saṅgha with a faithful frame of mind. When such people later separate from their bodies, they will go the joyful higher realms and be born among the gods in Enjoying White Lotuses.

“Once born there, they will experience the effects of their positive actions, and so their bodies will be adorned with ornaments, jewels, and various lights. They will be offered worship by the entire gathering of gods, and coteries of goddesses draped in flower garlands will cater to them. The radiance of vajra, sapphires, emeralds, coral, and various ornaments will adorn their bodies, and they will be entirely absorbed in utter joy and playful abandon. They will live in parks that befit the heavens and experience constant bliss. Thus, until their completed and accumulated actions with desirable, attractive, and delightful effects have finally been exhausted, they will continue to experience numerous incomparable joys that possess a vast range of qualities. They will be at peace with everyone around them and enjoy one another’s company without any problems.

“When they later die and leave their divine world, they may, due to karmic actions to be experienced in other lives, avoid birth among hell beings, starving spirits, or animals, and instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, possess great wealth and live very comfortably. They will have sons, hold great power, and be venerated even by kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the abodes of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Red City. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people who are attentive, who wish to be of benefit, and who are respectful may dye the Dharma robes of fully ordained monks, tinting them red using the bark of the bāla tree, or using saffron, madder, vermillion, āmalakī, ocher, orpiment, realgar, or bandujīva flowers. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Red City.

“Those who are born there wear red garlands and robes, and their lustrous bodies constantly illuminate their realm. Thus, as these gods indulge in their enjoyments to their hearts’ content, their entire realm is bathed in a red light. Like the spotless light of a ruby, the luster of these gods is of a red hue. This light pervades everything so that their blue or yellow ornaments, and all the other ornaments that they wear, all take on a reddish tint. Also, due to their positive deeds, all their radiant garments will appear red. In this fashion, they frolic in their palaces and at their lotus pools, ponds, forests, and parks, surrounded by bevies of goddesses who also wear red apparel and ornaments. Whenever they move, all the radiant colors of their ornaments shimmer brightly. Thus, adorned with the bright light of jewels, these gods journey from forest to forest, summit to summit, lotus grove to lotus grove, river to river, waterfall to waterfall, pond to pond, and park to park. While playing the five types of instruments, they sing songs and make friends. With hearts filled with desire, they enjoy, frolic, and relish one another. Due to the six aggregations of pleasure, their minds are enraptured. They consume the fine, ambrosial food, and delicious, satisfying beverages that are free from the flaws of intoxication. When the monk sees how the large assembly of gods thus partakes of their various enjoyments, he will utter the following verses:

“ ‘Mount Sumeru is higher than the highest, Yet higher still is constant virtue. Virtue leads beings To the unsurpassable realms of the supreme gods.

“ ‘Observing numerous different Aspects of discipline Will bring a ripening of virtuous actions That matures among the gods.

“ ‘The water of discipline is extremely clear. Those who pool that water And bathe in it Will meet with the pleasures of the gods.

“ ‘Those generous, disciplined, and gentle people Who enjoy benefiting all beings, Who strive for wakefulness and harbor a loving heart, Will arrive in the assembly hall of the gods.

“ ‘Overcoming flaws, Adorned with precious discipline, And with love for all beings, The wise will dwell in the land of the gods.

“ ‘The honest are like gold, As they are purified of stains and misdeeds. Pursuing a genuine means of conducting themselves, The wise will dwell in the land of the gods.

“ ‘With love for all beings, Wishing to do good to all beings, Those who give up all that is unwholesome Will dwell in the land of the gods.

“ ‘Those who reflect well every single day And observe discipline Will every single day Experience numerous pleasures.

“ ‘People who are attentive to reality And ride the horse of discipline Will revel in numerous enjoyments And proceed to the home of the gods.

“ ‘The games in the land of the gods, And their supreme pleasures, Have been explained by the Thus-Gone One As being the results of discipline.

“ ‘Being adorned and draped With ornaments and divine garlands While frolicking among the gods in the heavens Is all due to virtuous causal factors.

“ ‘The delightful groves of lotuses and utpalas, The decorated parks and forests, And the joys of the gods in the heavens Are all the result of virtuous causal factors.

“ ‘The palaces in the sky, The jewel ornaments of the gods, And the gods’ immaculate radiance Are all the effects of discipline.

“ ‘The gold, the numerous flowers, And the gods’ enjoyments Upon their mountain summits Are all the effects of discipline.

“ ‘Just as people feel relieved of fear As they enter their own homes, So those who genuinely practice discipline Will similarly enter the home of the gods.

“ ‘The fragrances when one enters among the gods, And the supreme, delicious scent of discipline, Are unlike the scents of any screw-pine, Or any jasmine or magnolia flower.

“ ‘Observance of discipline Provides the most exquisite sustenance. Relinquishment of discipline Brings the most unbearable death.

“ ‘Those who wish what is best for themselves Should understand these qualities. They should always observe discipline And give up flawed discipline.

“ ‘Those who observe discipline are always Gentle, patient, and delightful to behold. As if climbing a staircase, They proceed to the assembly of the gods.’

“As the monk witnesses the way the gods experience their own karmic actions, and the way karmic actions produce numerous different effects, he becomes free from any desire for cyclic existence.

“The gods in Red City continue to enjoy themselves, play, and frolic until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, be adored by the entire world, possess great wealth, and be born in the south where they are free from harm.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Diversity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, whose hearts are imbued with vigilance, may offer food and drink, edibles, or various vegetables to those who observe discipline. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Diversity.

“There they will experience diverse pleasures produced by diverse karmic actions. Surrounding themselves with various fabrics and cushions, they will enjoy themselves in their parks, engaging in various games and ventures. As they pass through the forests and parks, they are followed by troupes of goddesses dressed in diverse apparel. These gods live among various groves, forests, mountains, rivers, lotus gardens, and parks that abound in utpala flowers, as well as other flowers and fruits. They also enjoy a variety of clothes, bedding, and pleasure groves. They make jokes and are fond of distractions, frittering away their lives in sundry ways with their minds caught up in obsessive attachments. They enjoy hatching ideas, and their minds are thoroughly inebriated by attachment. Thus, as they engage in sundry actions and create sundry causes, they experience sundry pleasures within sundry forests.

“At this point the monk will utter the following verses:

“ ‘An ordinary painter’s paintings May not be greatly desired, Yet the painter of karmic action Is greatly desired in the heavens.

“ ‘Paintings in color do not themselves paint, And they can be counted. Yet, the paintings of karmic actions, Drawn by the mind, are innumerable.

“ ‘When a wall collapses, its paintings will definitely Be destroyed along with it. Yet, although the body may disintegrate, The paintings of karmic action will not disappear.

“ ‘Just as a single painter May produce a variety of paintings, The single mind engages In many different actions.

“ ‘Like five bright colors Employed to produce a painting, The actions of the five faculties produce The paintings of revolving in cyclic existence.

“ ‘People who create paintings May appear in many different ways, But the painter of the mind is subtle And can never be seen.

“ ‘Just as one fine design after another May be painted upon a wall, So one fine action after another May be etched upon the mind.

“ ‘Throughout day and night The continuum of the mind arises and persists, And throughout day and night Karmic actions follow.

“ ‘Just as the hazards of wind, smoke, and dust Can destroy a painting, So the designs of karmic action are destroyed When virtue and nonvirtue are abandoned.’

“Thus, the monk sees the reality of karmic actions, recognizing that they depend on the painter-like mind, and so he develops renunciation for cyclic existence.

“The gods in Diversity will in this way continue to experience their karmic actions until their completed and accumulated acts that produce desirable, attractive, and delightful effects, which are certain to be experienced in the higher realms, have finally been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after their death, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become so-called ever-moving ones, who have great miraculous powers. They will be wealthy and live as various types of rulers.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Lofty Abode. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who have knowledge of good actions and have trained their minds thoroughly through reflection, may produce meritorious dwellings in order to protect others from the heat or cold. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Lofty Abode.

“Once born there, they enjoy pleasures through touch and experience numerous delightful objects of the five senses. Within the forests and parks of this divine realm the gods frolic among mandārava flowers, possess great wealth, enjoy great amenities, play and sing, revel in illusions, and are free from fear. In forests and parks, they are attended to by copious coteries of goddesses and thus enjoy, revel, frolic, and play. While they enjoy the music of the five types of instruments, these great beings will be carefree and commingle freely. Endowed with supreme pleasures, they live in happiness and journey from lotus grove to lotus grove. They are adorned with an abundance of precious substances befitting the heavens and live ever free from any anxiety, roving from one lofty abode to the next. Their bodies are illuminated by light rays that shine from the blazing golden mountains, and they are free of any physical ailments. In this way, they roam about, constantly drunk on the experience of bliss. Born in this way due to numerous positive deeds and desirable acts, these gods enjoy themselves, frolic, and revel freely.

“In their heavenly realm adorned with rivers, waterfalls, and ponds, they continue to enjoy themselves until finally their actions with desirable, attractive, and delightful effects have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, become kings who show a great concern for the Dharma and who are appreciated by the entire world.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Drunk on Winter Wine. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how people who engage in positive actions, who are disciplined, who wish to benefit others, and who are kind and compassionate, gentle by nature, honest, unswerving, and do not bring harm upon others, may make vast donations to weary and unprotected mendicants or brahmins in the four directions for one day—not to speak of two, three, or four consecutive days. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the ever-infatuated gods in Drunk on Winter Wine.

“Once born there, these gods live happily in divine parks. In forests draped with nets of golden bells that ring in numerous tones, they are surrounded by hosts of goddesses, and, filled with attachment, they revel in desirable, attractive, and delightful objects. They are worshiped by numerous young gods and become intoxicated by numerous divine elixirs. Garlands of mandārava flowers adorn their heads. They live in rich lotus groves and scale mountains of gold, beryl, crystal, and silver. They sport among lotus groves where the delightful humming of bees can be heard. Surrounded by bevies of goddesses, they reside in groves of lotuses and mandārava flowers that are as radiant as a hundred thousand suns. As golden birds warble sweet melodies and the beautiful sounds of the five types of instruments can be heard, they partake joyously of their pleasures. The ground consists of flat stones of gold and beryl, and there are lakes with powdery sand made of pearls where the gods can enjoy divine water that possesses the eight qualities. They enjoy majestic mountains created by their own meritorious actions, and they further enjoy the summits of their fine mountains bedecked with gold, beryl, silver, and crystal. Absorbed in diverse joys and delights, the throngs of gods and goddesses thus passionately play and frolic among themselves.

“Attended to by hosts of gods and goddesses, they will in this way continue to enjoy the effects of their own positive actions until their relevant completed and accumulated actions with desirable, attractive, and delightful effects have become exhausted. Once that happens, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, enjoy perpetual happiness, live in exquisite regions of the Vindhyas, and gain the trust of kings.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Delighting in Objects. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, whether they are disciplined or not, or whether they have wrong view or not, provide medicine and medical care to the sick and thus cure them of their diseases. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Delighting in Objects.

“Once born there, they will understand that they are free from all terrors. They will also perform worship in other divine realms and, as their karmic actions increase, so does their happiness. Just as light emerges from a burning lamp, so the increase in their karmic actions causes an increase in their happiness. In this manner, these gods experience the effects of their actions within their divine realm, enjoying a deeply pleasant ripening, which is so special that it surpasses any example.

“Produced by their former positive actions, their realm encompasses shining mountains of beryl, jewels, and silver. Upon their lofty summits lie the most delightful parks, and the ground is decked out with numerous gardens and platforms. Within their forests and parks, which are decorated with the seven precious substances and illuminated by various lights, the gods enjoy themselves for a long time, ministered to by hosts of goddesses. Thus, frolicking with each other, they revel freely while their five senses and minds are attached to their objects.

“Until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted, they will continue to live in their divine abodes while their minds remain attached to all their pleasures. In this fashion, they enjoy themselves, luxuriate, and frolic. However, once their karmic actions have been exhausted, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, have excellent physiques and be free from fear. They will possess fine wealth, receive the veneration of the royal court, have long lives, live in excellent lands, and be born at a time when people appreciate the good Dharma.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Cool Water Home. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people whose minds are thoroughly trained in compassion seek to relieve the thirst of people who are on the verge of death, or try to assist dying people who are disturbed by the nightmarish visions of the henchmen of the Lord of Death by offering them a drink made from molasses or cold water. As the result of such positive actions, once they die, they will go to the joyful higher realms and be born among the gods in Cool Water Home.

“Once born there, they will enjoy a landscape with exquisite cascades and excellent rivers brimming with cool water. The divine drinks in that realm produce a maddening effect merely by being seen, smelled, touched, or heard. The drinks have no side effects but are incredibly enjoyable. When a god experiences such drinks, which possess five qualities, his divine powers will increase tenfold. When traveling through the sky, he will never tire or fall. Nor will he ever sink into the earth. His vigor will not wane, and when he enjoys laughter and merriment his exhilaration will increase a hundredfold. The gods in that realm are also delighted by delightful sounds that they hear without any hindrance. Thus, as they indulge in great pleasure and lead a life that befits the heavens, they will experience all the captivating delights of their realm.

“Their groves consist of trees made of the seven precious substances. They are beautified groves, joyful groves, happy groves, satisfying groves, cooling groves, melodious groves, groves with cascading light and music, pleasant groves, and delightful groves. Within such groves the gods frolic.

“Their eyes see desirable, attractive, and delightful sights. Their ears hear pleasing sounds that are meaningful and appealing. Their noses smell attractive scents and fragrances. Their tongues enjoy delicious and highly delectable flavors. With their hearts thus satisfied, they continue to engage their five faculties with the experiences of the enjoyable objects of their attachments.

“Thus, every single day, the fire of these six collections of craving burn the gods. Every single day, the fires of desire scorch them. Six tremendously powerful flames of desire and carelessness continuously blaze forth, and yet they do not realize it. Their minds are lost in carelessness and they live in a realm of carelessness. Ruined by carelessness, they live in unceasing joys and pleasures that ensue from their positive actions. Thus, their bliss is continuous until their completed and accumulated acts that produce desirable, attractive, and delightful effects have finally been exhausted. Whenever that point of exhaustion occurs, the gods will die and leave their divine world.

“If, due to karmic actions to be experienced in other lives, these gods avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live without any fear of hunger, thirst, exhaustion, or failed harvests. They will experience intense and constant happiness and be received with joy and appreciation even when they come to places where they have not been previously. Without any action on their part, they will be provided with a sleeping place, medical facilities, and many other helpful amenities.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the ever-infatuated gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the ever-infatuated gods known as Constant Joy. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how disciplined monks may observe a human corpse, or a depiction of a human corpse, in order to develop disenchantment. Such monks will then go to the joyful higher realms and be born among the gods in Constant Joy.

“There they will live in a realm of constant, lasting joy, a realm made of beryl, gold, coral, sapphire, and emerald. Experiencing its joys again and again, each day they will effortlessly experience hundreds of thousands of pleasures. Listening to hundreds of thousands of types of music, they will experience unhindered pleasures. It is not possible to illustrate the nature of their afflictions as they enjoy themselves, crazed as they are by their heavenly food, drink, clothing, flowers, and scents.

“The joys of these gods include forests that are delightful to behold, birds that are delightful to listen to, delightful music, goddesses that are delightful to behold, delightful infatuations, delightful fragrances, delightful unwoven fabrics, incenses that are delightful to sense, numerous delightful foods and drinks, delightful games, delightful journeys through the sky, delightful meetings with beloved gods, delightful vistas from the summits of jewel mountains, and numerous other such joyful delights.

“In this way they remain deeply attached to their diverse and abundant delights, enjoying ravishing parks and melodious songs to the tunes of the five types of instruments. Thus, until finally their actions that bear desirable, attractive, and delightful consequences have been exhausted, they will continue to enjoy their happy lives, which are the products of their own previous positive actions. At that point, they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they later avoid birth among hell beings, starving spirits, or animals, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live among various parks and enjoy tremendous happiness. They will wear numerous kinds of clothing, take part in many delightful conversations, engage in numerous kinds of conduct, and behold numerous pleasant sights.

“When the monk has thus examined the third realm of the gods of the Four Great Kings, and the ripening of karmic results that pertains to it, he will proceed to examine the fourth abode. As he applies knowledge derived from hearing, he will then perceive the so-called triple-lute-bearer gods. Their ten realms are as follows: Enjoyment of Scents, Pleasant Sound, Attached to That, Born in a Tank, White Body, Mutual Liking, Passionate Conduct, Engagement with a Retinue, Activity, and Born in a Lap. These are the ten realms of the triple-lute-bearer gods.

“As the monk examines the karmic ripening of these gods, he will wonder, ‘What actions may cause birth in those realms?’ When he investigates this matter with knowledge derived from hearing, he will see how certain actions bring about lives of this kind, and how the karmic ripenings in those realms are in accordance with the respective karmic actions. Asking himself what karmic actions may cause sentient beings to be born in the realm of Enjoyment of Scents, the monk will apply knowledge derived from hearing. He will then notice how some attentive people who train their minds and bodies may, in order to accumulate merit, offer members of the saṅgha a park, a sugarcane field, a sugar date palm grove, or a mango grove, so that they can make use of that gift. When separating from their bodies, these people will go to the joyful higher realms and be born among the gods in Enjoyment of Scents.

“Once they are born there, they will procure and enjoy numerous pleasures. With their bodies slathered in ointments of sandalwood or white sandalwood, they will be attended to by harems of goddesses. With fine physiques and dressed in various kinds of apparel, they will be skilled in passion, play, and charms. Bearing flower garlands and garments, they will assemble by lotus groves, ponds, and parks, thoroughly enjoying themselves and reveling freely. Many divine fragrances will emerge from their lotus groves and divine flower garlands, scents that can be clearly sensed for up to a hundred leagues. The goddesses who sense these delightful, sweet fragrances become intoxicated by their scent and, as they detect these aromas of the gods, their inebriation increases a hundredfold.

“With their minds fettered by attachment, the gods in this divine realm of intense infatuation thus frolic and enjoy themselves in hundreds and hundreds of ways. Together they go to the banks of rivers known as Stream of Jewels, Stream of Jewel Pieces, Stream of Gold, River of Wine, Honey River, and Stream of Dark Foam. The banks of these rivers are adorned with swans, ducks, and yellow geese, as well as birds that warble delightfully. Studded with trees of the seven precious substances, the banks abound with birds that make beautiful calls. The singing of these birds is endearing to the goddesses who themselves are expert singers. When the gods hear the singing of these birds and also the singing of other birds that live in the forests, they listen keenly with their divine hearing. Although their minds are so attached to all the pleasures of their environment, their hearts become so fond of the birds’ singing that they abandon all other pleasures in order to listen to the birds. As they hear the exquisite singing of the birds, they will experience numerous kinds of pleasure. In this way, they listen as the birds sing their sweet melodies in seven different tunes.

“By other rivers there are goddesses who sing beautifully and enjoy themselves with song and passionate dance, all the while savoring divine wines that are free from the flaws of intoxication. When the gods see these goddesses, they will enjoy themselves with them. Upon the summits of mountains of beryl, silver, crystal, and gold; at rivers, cascades, and ponds; and within beautiful forests and by lotus pools adorned with many kinds of birds, the gods and goddesses frolic. Likewise, they frolic at other locations that resemble blue beryl and that are covered with numerous flowers. In accordance with their causal positive acts, they will experience the numerous beautiful aspects of the higher realms to the tunes of the five types of instruments.

“When the monk in this way uses knowledge derived from hearing and comes to understand the nature of these divine pleasures, he will utter the following verses:

“ ‘Five clinging faculties Remain bound to their five objects. Yet these objects will not even grant as much satisfaction As a single moment free from desire.

“ ‘Among all objects here Only one is of interest: that of women. Women outshine all other objects And cause desires to blaze.

“ ‘Whether assembled or not, Whether in death or while talking, Women are the cause Of the fire that burns men.

“ ‘Fire burns when its conditions are assembled, But not when they are not. Yet the fire of the gods’ desire keeps blazing Regardless of whether conditions assemble or not.

“ ‘Fire will not burn if its object Is absent or far away. Yet the fire of desire blazes with inexhaustible passion Whether the object is nearby or far away.

“ ‘The dry firewood of thinking Is dipped in the fueling butter Of passion and powerful deception, And thus the fire of desire burns with passion.

“ ‘When fire has consumed one single body, It may indeed burn out. Yet without separating from name and form The fire of desire will never be pacified.

“ ‘Beings do not like it When an ordinary fire burns unbearably. Yet, although the fire of desire is fierce, People seem not get weary of it.

“ ‘The fire that emerges from the five senses Is concealed by the five objects. Craving is forceful like the wind. The fire of desire burns beings.

“ ‘The fire of desire is kindled by the fire sticks of thought, While its objects make it grow in strength. Thus, the body burns like wood, And yet people do not see that.

“ ‘As much as the fire of desire Rages and burns, To that degree people will chase the smell of desire, Thinking it is delightful.

“ ‘Ordinary fire is bright, But the fire of desire is shrouded in darkness. Therefore, steadfast ones, let go of the fire of desire, Which is like a poison or an enemy.’

“When the monk sees all this, he will develop compassion for the gods who are burned by the fire of desire. Understanding that such defects can be found even within the divine existences, he will refrain from craving.

“Thus, the gods in Enjoyment of Scents will continue to experience numerous pleasures until their completed and accumulated acts that produce desirable, attractive, and delightful effects have been exhausted. At that point they will die and leave their divine world. If, due to karmic actions to be experienced in other lives, they avoid birth among hell beings, starving spirits, or animals after they have died, they may instead be born with the general lot in life of a human. In that case they will, in accordance with their causal deeds, live in a delightful area and be exceedingly wealthy.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Pleasant Sound. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some attentive people, who engage in positive acts and possess the genuine view, may teach a stanza to people who have wrong view. If this causes them to feel faith in the Buddha for even just a moment, these teachers will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Pleasant Sound.

“Once born there, they will relish and enjoy the objects of the senses, and they will be fond of rollicking on the banks of divine lakes. Adorned with garlands from lotus groves, they live among golden mountains, where they enjoy playing divine music. They are attended to by smiling goddesses of exquisite beauty dressed in various attire. The goddesses enjoy flirting, their faces are beautiful and radiant, and they enjoy unparalleled perfection. Every single day, their happiness only increases.

“Residing upon the summits of mountains of beryl, these gods relish numerous pleasures while adorned with flower garlands, powders, and ointments. They delight in the many features of their objects. Living upon mighty mountains and in spacious mountain retreats, they enjoy themselves among golden mountains and forests. Their gold mountains are known as Mount Sky Reacher, Mount Stainless, Mount Universal Joy, and Mount Wish-Fulfilling Emanation. All of them are gorgeously studded with jewels and forests of gold. Upon the summits of those mountains, the enraptured gods constantly gather to sing.

“Their rivers flow with cool, pure water, and their fields are always adorned with lotus pools. The birds there are always infatuated and delightful to listen to as they sing nearby. There, on the slopes of the strikingly beautiful mountains, these gods experience the effects of their own karmic actions as they enjoy themselves, sport, play, and frolic. Surrounded by fine goddesses, infatuated songbirds, and enchanted golden bees, they convene to enjoy themselves in cottages made of divine branches that are delightful to touch.

“In this way, these gods live on until finally their desirable, attractive, and delightful acts that maintain their divine existence have been exhausted. Once that happens, they will die and leave their divine world. They will then roam among hell beings, starving spirits, and animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, always be born in an outstandingly great family. They will be venerated by everyone and have fine physiques that befit their pedigree. Their fortunes will also be in accordance with their kind and they will not have any problems. At their beck and call will be sundry male servants, female servants, and people in general.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Attached to That. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how there are some people who maintain a wholesome livelihood, are considerate, and are highly attached to such wholesome actions. Such people may offer their friends a vessel with a beverage. Alternatively, such people may also cover a well in order to save travelers from the terror caused by poisonous insects—even though they may not be directly aware that such creatures could threaten the lives of travelers by inserting their poisonous proboscises into the water. Still, as long as they have a loving heart and are motivated to benefit others, if they proceed to cover the well, such virtuous people will, after separating from their bodies, go to the joyful higher realms and be born among the gods in Attached to That.

“Once born there, their bodies will be as splendid as a second sun and adorned with many ornaments created by their past positive actions. Among the hills, mountains, ranges, and waterfalls, young, beautiful goddesses who have exquisite physiques and are adorned with numerous ornaments will attend to them. Thus, these gods live in intense pleasure while being highly attached to the numerous attractive forms, sounds, smells, tastes, and textures that they experience.

“In this realm, the mountains and parks are surrounded by trees made of the seven precious substances. In these parks, where all the trees are always lush, the flowers never wither and are always fragrant. The so-called Park of Golden Shade is adorned with lattices of golden twigs and beautiful beryl bees. Peacocks and cuckoos with feathers of the seven precious substances cry out charmingly throughout the forest and present an extremely delightful sight. Their feathers are intensely colorful, and their songs impassion the gods. As they listen to the songs of the birds, the gods marvel at their tremendously agreeable character, amazed at the way the birds sing whatever they desire to hear.

“There is also a bird called source of delicious liquids, which produces pure wine with an exquisite taste and aroma from its beak. It offers the wine from its mouth to the other birds and, when they sip it, their infatuation increases tenfold. Fully aroused, they sing with a hundredfold greater intensity. Moreover, accompanied by the warbling of the birds, the singing among the gods becomes a hundred times more beautiful. When the gods who are attached to their pleasures hear the songs of the birds and the goddesses, their intense sensations of pleasure will be enhanced a hundred times, and thus they will develop attachment to the melodious tunes and sounds.

“There is also a bird known as the beak of transformation, which frolics among bushes that emit the sounds of the tinkling of nets of tiny bells. As the bird makes a similar sound, one cannot clearly tell whether the sound is that of the bird or the ringing of the bells. When this bird joins in, the melodious tunes will double in beauty.

“The so-called bank dweller bird lives on the banks of rivers that flow with streams of wine and are rife with blazing golden lotuses. The shadow roamer bird transforms its shape by blending in with the features of whatever is craved for. When the gods enjoy impassioned pleasures together with the goddesses, the so-called bird of attachment will make their beauty increase a hundredfold, thus delighting those who live in constant bliss within their parks and forests.

“Whatever these gods wish for comes to pass—bountifully, delightfully, beautifully, and attractively. Attended to by bevies of goddesses, they frolic within their groves and parks. Moving from one summit of gold, silver, or beryl to the next, they enjoy pools with beryl lotuses that are frequented by swans and ducks. The pools are full of exceptionally fragrant water of a berylline blue color, from which numerous types of wine manifest. The land is studded with fragrant trees of beryl, gold, and silver. The mountains are such that they fulfill the various wishes of the gods. The land is vast, undulating, uniform, and delightful.

“Attended by hosts of goddesses, the gods fly through the sky from one location to the next, enjoying themselves and frolicking. They look at many hundreds of thousands of beautiful forms, listen to as many delightful sounds, and smell that many delicious fragrances. The same goes for the textures that they feel. Thus, all their senses are enraptured by the objects they experience. In this way, they will continue to enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, in accordance with their causal deeds they will always be happy, live in pleasure gardens, and be cherished by the king and all the people.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Born in a Tank. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people who pursue a wholesome means of livelihood, who have trained their hearts thoroughly with attentiveness, and whose minds are saturated with compassion, may offer a drink or medicine to relieve beings who are on the verge of death and tormented by thirst, who are hoarse, whose throats are obstructed, and who only have a little bit of life left in them. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the triple-lute-bearer gods in Born in a Tank.

“Once born there, their bodies will be equal to that of the king of the gods. They will be surrounded by gatherings of goddesses, and they will enjoy lasting and continuous happiness. In consequence of their own actions they will perceive numerous groves, rivers, and waterfalls. At times they will roam, attended by coteries of goddesses, to the park known as Garland, which is adorned by numerous rivers, ponds, and lotus groves. It resounds with exquisitely divine music and is filled with immensely joyful gods and goddesses. The trees of the forest bear copious flowers and fruits, produce divine music, and are home to delightful songbirds. Throughout the park rise trees of various jewels as well as mandārava flowers, lotus flowers, and flowers with pleasing aromas that all yield constant happiness and enjoyment. The scents of the flowers conform to the wishes of the gods. Thus, they produce any fragrance the gods may desire, and each one of the flowers is just as fragrant as all of them combined.

“Dancing together in exhilaration within the Garland Park, the gods will befriend one another and then travel to the park known as Five Flowers. Therein lives the bird known as timely reminder and, when it sees the gods, it will sing the following verses:

“ ‘Those with merit enjoy themselves, And their fruits are supremely virtuous. There is nothing that liberates like merit. Therefore, do what is meritorious.

“ ‘Merit is the best of friends; Merit is an inexhaustible treasure. Merit is like a lamp, And merit is like a father and mother.

“ ‘When gods do what is meritorious, Their merits will lead them to realms of goodness. Those who do what is meritorious in the human realms Will be joyous in the realms of the gods.

“ ‘Thus, the person of great merit Will always be happy. There is no happiness like that of merit. Therefore, do what is meritorious.

“ ‘That which benefits in both worlds And is the cause of joy and wealth Is always observed to be merit. Thus, merit is endowed with supreme happiness.

“ ‘Happiness always follows merit As if it were its shadow, Thus, merit is supreme happiness— There is no happiness like that of merit.

“ ‘Gods whose merits are exhausted Fall in conformity with their own actions. The world is the result of virtue and nonvirtue. Therefore, practice what is meritorious.

“ ‘Although beings like us live in heaven, We live as if in the realms of animals. We created unvirtuous causes, And hence our minds remain ignorant.

“ ‘Those with deficient merit Are hard to train and go to the lower realms. Like a moth flying into a candle, How could they possibly be happy?

“ ‘The ignorant who are fooled by their own minds Are deprived of merit. They have no happiness, But only infinite suffering.

“ ‘Again and again, they are born; Again and again, they die. Gods crazed by happiness Find no lasting happiness.

“ ‘Caught in the trap of karmic action, They are fooled because of stupidity. In cyclic existence without beginning They keep circling like a spinning wheel.

“ ‘No hell can provide an example Of the hell encountered By the suffering god Who dies in heaven.

“ ‘Happiness always ends in downfall— Why do they not understand this? Believing they live in deathlessness, The gods are stupefied by their bliss.

“ ‘The worlds of birth and death Are beyond number and count, And yet people fooled by craving Do not become weary of them.’

“When the gods hear these words of the divine bird, they will keep them in mind for a little while. Then again they will be taken by carelessness and continue to enjoy their lives based on craving. In this way, they are constantly beholden to their minds.

“In Garland Park, the gods go from happiness to happiness, dancing to the music of the five types of instruments and experiencing great excitement. Thus, as the fire of carelessness ceaselessly burns the firewood of its objects, the gods and goddesses rove together from place to place, park to park, peak to peak, palace to palace, lotus grove to lotus grove, jewel summit to jewel summit. Driven by craving for their objects, they continue to enjoy themselves in their divine world, until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will fall and then, in accordance with their karmic actions, cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, be free from diseases and afflictions in their successive lives. They will be holy beings, who are pleasing to everyone. They will be born in a fine land free from hunger and thirst, and will wear flower garlands as an adornment.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as White Body. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who are aware of the distinction between sacred and non-sacred fields of generosity, who have tremendous faith, who have trained their hearts thoroughly with attentiveness, and who maintain undistracted awareness of the effects of karmic action, may restore the plaster on a temple when it has been damaged by the wind, sun, or rain. Having done so, such people may then rejoice in the result and inspire others to take up such actions. When such people later separate from their bodies, they will go to the joyful higher realms and be born among the gods in White Body.

“Once born there, their appearance will be completely white, so white that conches, snow, white lotuses, and milk cannot compare to even a sixteenth of their whiteness. Moreover, their palaces, chariots, seats, and the like will have the same pristine white color as their bodies. Joyful, they will participate in celebrations in their various parks. In the so-called Coral Forest, they will play instruments, sing songs, and frolic with their deeply beloved friends. As they enter the Coral Forest, myriad birds will be warbling, and the forest will be adorned with trees made of pure gold. The power of this Coral Forest, which is adorned with various groves, is such that the trees shine with a crimson light, the color of which is unlike any other. Hence, by the power of the forest, the gods will lose their whiteness and instead turn completely red. As that happens, they will say to each other, ‘The natural beauty of our bodies has become invisible due to the color of the forest. The trees here are all red. Let’s go to another forest.’

“Together with the goddesses they will proceed to the Beryl Forest, which is the color of beryl, a blue like the sky above Jambudvīpa. Again, the white color of the gods’ bodies will be outshone by the appearance of the beryl trees. The birds perching in the trees will also turn blue, and so will the lotuses there. Everything within the Beryl Forest is blue. Accompanied by divine music, scents, and songs, the gods and their numerous throngs of goddesses will in this way and for a long time enjoy themselves, play, and frolic within the forest, experiencing divine bliss through the five senses pleasures.

“When this long period has elapsed, these gods will proceed to the Silver Forest wherein their divine bodies turn white as they frolic. Everything in the Silver Forest is exceptionally white. The lotus flowers in this forest are made of silver and extremely delightful. Moreover, the birds in the forest are made of silver. Thus, when they enter this forest, the gods are as beautiful as reflections of the moon that appear upon milk. In this forest the gods will enjoy themselves for a long time, reveling freely and savoring bliss as they experience incomparable, divine pleasures.

“When they have thus enjoyed themselves in that forest, they will next proceed to a variegated forest that is adorned with trees of many different kinds. Some of the beautiful trees are of gold, others of silver, still others of beryl, and the trees also have many different types of exquisite leaves. The trees are all gorgeous, sporting luxuriant foliage in various colors. The gods will adorn themselves with many of these natural ornaments within this forest. In this manner, they will enjoy themselves for a long time, reveling and carousing with their multitudes of goddesses and singing melodious songs.

“When the gods have played for a long time in that forest, they will proceed to a golden mountain that offers spectacular views. This mountain is adorned with copious streams, waterfalls, and pools and is endowed with groves and forests. It is surrounded by many lotus ponds and is home to many songbirds. As the gods climb the mountain, they will be able to catch sight of Mount Sumeru, the king of mountains, in the midst of its circle of six great summits. The gods in White Body will then frolic and revel for a long time with the goddesses upon this mountain that affords such fine views. Once they finally descend, they will next journey to another mountain called Pure Direction, which they will also proceed to climb. That mountain is also visited by gods from other realms who come there out of passionate joy. The gods in White Body will play the five types of instruments and enjoy themselves and frolic together there with the other visiting gods.

“In this way, these gods live joyfully in all those delightful places. Still, a lamp burns out when its oil is exhausted, and when the day is over the sun sets. Likewise, when their positive actions have been exhausted, these gods will die and leave their divine world. In conformity with their actions they will then be born among hell beings, starving spirits, and animals. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, have a pure and fine white complexion, like the root of a lotus. They will be born in highlands, vast countries, or the like. They will enjoy constant happiness, and great leaders will befriend them.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Mutual Liking. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who support each other’s virtue, who are attentive and disciplined, and who are the foremost members of the liberated saṅgha, may practice generosity and observe discipline. When such people later separate from their bodies, those causes and conditions will make them take birth among the gods in Mutual Liking.

“Once such beings, who in this way facilitated each other’s happiness and ensured harmony, are born in that realm, their accumulated merits will ripen. They will bathe in divine lotus pools, savor divine food, live in a lovely land, and experience happiness. The music of the five instruments will exhilarate them and thus they will play, delight, revel, and frolic. Attended to by bevies of goddesses of myriad shapes and draped in myriad kinds of apparel, they will frolic upon a ground made of gold and numerous precious substances, and among the mountains there.

“As these gods enjoy the effects of their own previous actions, they frequent beryl riverbanks that are equipped with jewel bannisters and are home to beautiful golden swans and geese. On the banks of the rivers lie groves and delightful flatlands wherein the gods enjoy themselves together with their attending goddesses. While thus frolicking, they will arrive at a river known as Pearl Stream. The water in this river has a taste like wine and is free of any impurities. Its sand is made of pearl and its mud of gold. Many jewels give the river a beautiful color and gorgeous fish swim within it. Upon both its banks grow trees of gold with beryl leaves, and also trees of beryl that have golden leaves. These lush trees are filled with exquisite fruits and flowers throughout all seasons. Flocks of birds frolic there continuously and sing enrapturing tunes. The birds are beautiful to behold and it seems that they always enjoy the company of the joyous gods.

“Having spent happy times by the river, the gods will next go to a different location, known as Melodious Experience. At this place stand homes with roofs made of twigs and siding fashioned from elongated slabs of emerald. The land is undulating and adorned with lotus pools. This very special site is home to beautiful birds. In some places, beryl shrubs cover a lovely golden ground and bees and flowers abound. The land is full of ecstatic gods and goddesses, who blissfully enjoy the effects of their own karmic actions.

“The gods will also visit another region that abounds in streams, pools, forests, and ponds for bathing. Water birds in striking colors flock to these bathing ponds and to the forests. Singing, the birds fly into the sky and fill it completely. Abundant rivers flow with wine free of any impurities, and the sounds of waves and spraying water can be heard as the streams splash against rocks of gold. Infatuated birds cry as the streams swirl by. On both riverbanks, the gods frolic and enjoy themselves among throngs of goddesses. The gods and goddesses stroke each other with golden lotus flowers in a playful and endearing manner, and spend much time in this way.

“Next the gods will travel with their beloved companions to the so-called Grove of Infatuation, a place enveloped in a darkness of complete infatuation. The birds there are infatuated by the taste of the fruits, the beryl bees are infatuated by the taste of the flowers, the cuckoos are infatuated by the sight of spring, the birds on the riverbanks are infatuated by the taste of wine, the gods are infatuated by their divine sense pleasures, and the goddesses are likewise infatuated by their pleasures with the gods. Intoxicated by passion, the females have no other thought in mind and thus they eagerly pursue their passion, letting themselves become completely absorbed, engulfed, and consumed by it. As the gods see this, their own lust increases a hundredfold and so they too pursue their pleasures.

“In this way the gods will enjoy themselves until finally their acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they shall die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and animals. Should they be born with the general lot in life of a human, all those with such merit will be born in the same country, region, and city. They will enjoy perfect material circumstances and be born into a great and noble family. They will be fond of each other, engage in the same sorts of activities, and be born in virtuous circumstances. Thus, whatever virtue or nonvirtue they may encounter in accordance with their causal actions, it will be experienced in unison and never separately.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Passionate Conduct. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how disciplined monastic administrators may inspire and encourage householders to develop appreciation and faith, thus causing them to be generous toward recipients with special qualities and making them observe discipline themselves. When such people separate from their bodies, they will go to the joyful higher realms and be born among the gods in Passionate Conduct.

“Once born there they will have special powers that allow them to recollect their human lives whenever they wonder what actions caused their birth in that realm. They will then think, ‘In the world of humans such and such a person was my spiritual teacher and I was his benefactor. Due to such causes, conditions, and bases, our merits turned out similarly. So, I hope he’s also here.’ In this way they recollect the hearer who was their spiritual teacher and think, ‘He made me practice generosity with buoyant faith, and due to such causes, conditions, and bases I was born in this god realm as an attentive being.’

“In this way such people are born in the divine realm of Passionate Conduct.

At this point, however, things change as they lay their eyes on numerous goddesses, who, like a bouquet of lotus flowers, all have gorgeous faces and figures, as well as exquisite complexions and youthfulness. As soon as the gods see these goddesses, they will no longer remember the least bit of their previous lives but instead become attached to their present objects. As a consequence, they are born in a state of carelessness where the experience of pleasure overtakes their minds and their consciousnesses are consumed by desire.

“In this way, the gods in Passionate Conduct come to see gatherings of hundreds of thousands of goddesses with faces and figures so beautiful that nothing compares to them. The fire of desire that has been ablaze since time without beginning will thus consume and burn their minds for a long time, like a fire that is fed by dry kindling. In this manner, they will approach these goddesses, who are constantly and exclusively immersed in passion. As the sweet fragrance of their breath fills the atmosphere, the goddesses will likewise move toward the gods, proffering various divine objects and holding lotus flowers in their hands. Then the gods and goddesses will experience numerous forms of divine desire and bliss. Understanding the carelessness of these gods, the monk will then become disenchanted by the many sufferings of cyclic existence, and he will utter the following verses:

“ ‘Like the dawning of a new day, Which makes everything appear as though it lasts, New pleasures and pains erase the understanding Of the fact that everything is aging.

“ ‘Those who feel attached To the pleasures in the divine realms Live a life that ends in death, Yet they are unaware of their final parting.

“ ‘Like wood mixed into honey, Or food mixed with poison, All these pleasures end unhappily. Yet the gods do not know this.

“ ‘How could those who have arrived in the land of the gods Possibly be satisfied by just looking at objects? Insatiable because of their craving, How could they be happy?

“ ‘The force of their tremendous pleasure Keeps them craving in their heavenly realm. Those tormented by the fire of craving Do not experience any happiness.

“ ‘Yet those who do not have such all-consuming craving, Who are without ego and who are free from hopes, Proceed to the city of the transcendence of suffering. They are the ones who gain happiness.

“ ‘Those who do not even retain Any imprints of craving in their minds, But are stainless from beginning to end, Will achieve the bliss of all bliss.

“ ‘Those whose minds are composed, Who have no hopes about anything, And who are free from confusion about right and wrong, Remain in constant bliss.

“ ‘Crushing the causes of cyclic existence, Including the pleasant ones, The chiefs among the steadfast go beyond, And abide in the bliss of the transcendence of suffering.

“ ‘The desirous, aggressive, and craving Do not have any happiness. Those who are free from the fires of desire Are held to have uncorrupted happiness.’

“Thus, as the monk sees how every single day the gods who are lost in carelessness keep feeding the fire of craving, he develops compassion.

“Together with troupes of goddesses, these gods will proceed to the forest called Thick Smoke. The charming goddesses play instruments, sing songs, and laugh. Surrounded by such goddesses, these happy gods go to the pleasure grove to enjoy each other. Surrounded by goddesses, some travel through the sky like birds, some travel in chariots pulled by swans, some travel with companions in their chariots, and some travel on foot, surrounded by goddesses. Thus, singing and free from any physical discomfort, such happy gods will travel to the forest of Thick Smoke.

“As they arrive, the gods who arrived there earlier will welcome the newcomers with great jubilation and tremendous appreciation, and thus the newly arrived and the older gods will mingle among one another, chattering, singing, having fun, and thoroughly enjoying themselves.

“The grove of Thick Smoke resounds with the sounds of flutes, lutes, earthen drums, gongs, and the sounds of the goddesses’ jewelry. Similarly, one hears the sounds of songs and laughter; streams, pools, and cascading water; the singing of exquisite birds with beautiful colors; and the captivating songs of gods. Thus, the forest is filled with many endearing sounds. It is also filled with perfect herbs, birds, streams, pools, flowers, and fruits, and within it the gods passionately enjoy their divine sense pleasures, lost in happiness.

“Later, the gods will leave the forest, and together with the goddesses venture to the summit of the mountain known as Peak of Distinct Appearance. The summit of Peak of Distinct Appearance features lotus ponds, pools, and parks that are of divine perfection. Upon the summit of this mountain resides the great king Virūḍhaka with his retinue of goddesses. Working to benefit the entire world, he keeps track of how many people in the world of humans live by the Dharma and are righteous, and how many people are unrighteous. He sees how many people benefit the world and how many do not, whether the forces of the Dharma or non-Dharma prevail, and whether the forces of the māras, such as the asura Firm or the nāga Pramatha, may be gaining strength. In this way, he resides upon Peak of Distinct Appearance, guarding humanity.

“The sun passes not very far from the summit of this mountain as it circles Mount Sumeru, and the great king Virūḍhaka examines how the sun shines on the world of humans due to the presence of factors of the Dharma. Being an expert concerning the sun’s circular movement, he examines the sun. If there are people who are righteous and rule according to the Dharma, the sun will be full, its colors clear, and it will rise in a timely and luminous manner. People will then be free of physical illness and the crops will be free of disease. If, on the other hand, people are unrighteous and do not pursue the Dharma, the sun will not rise with brilliance, and, due to the power of non-Dharma, crops will not grow and harvests will fail. Such events are the effects of Dharma and non-Dharma, respectively, and they do not occur uncaused.

“The mountain is called Distinct Appearance with reference to the light of the sun, and this is where the great king Virūḍhaka resides as he examines the world. When the gods of Passionate Conduct arrive at the summit of Mount Distinct Appearance, they will be overjoyed and when they behold its brilliance, their joy will increase a hundredfold.

“As Virūḍhaka examines the world in this way, he sees how the splendor of these gods and goddesses increases a hundredfold due to their own karmic actions. Seeing this, Virūḍhaka, guardian of the world, will become most delighted and utter the following verses:

“ ‘When three causes manifest from three features, And one engages in three positive actions, One will achieve three great effects and three qualities And remain in three ways at the three levels.

“ ‘You immersed yourselves in the Dharma, You refrained from harm and practiced supreme generosity, You were truthful, patient, and gentle, And thus you have all come to the higher realms.

“ ‘The gods in their divine realms, Perfectly adorned With divine jewelry and garlands, Experience happiness engendered by virtue.

“ ‘People who carelessly pursue pleasure Will not engage in virtuous practice. Being ignorant about the Dharma, How could they be born in the higher realms?

“ ‘Positive action causes corporeal beings To be born in this place— The ripening of such karmic actions causes beings To take birth in the land of the gods.

“ ‘The joyous ones Who are intelligent and at ease Will be born in the land of the gods, As they create great merit.

“ ‘Others of lesser and intermediate merit Also live at ease in the great happiness of the gods. This manifests as a result Of beings’ lesser, intermediate, and greater merits.

“ ‘The more merits Embodied beings possess, The more happiness will ripen for them Within the worlds of the gods.’

“Thus, when Virūḍhaka sees the gods, he will speak such verses and then enjoy himself together with them.

“Upon mountains and in forests, pools, parks, and fields where divine flowers and fruits grow, and where various birds sing and gods and goddesses abound, and upon mountains delightful to behold where the six senses produce bliss, the gods live in careless attachment. Enjoying themselves to the sound of the five types of instruments, they befriend one another in settings adorned with lotus groves, parks, fountains of wine, beryl forests, ponds, and springs. Their enjoyments will continue until finally their positive acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great orators, tycoons, and great leaders.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Engagement with a Retinue. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some disciplined benefactors, who have trained attentively, and who have practiced generosity, observed discipline, and listened to the Dharma, may become inspired by another benefactor. Thus inspired and with a virtuous and faithful mind, they may think, ‘What a meritorious benefactor! Were I to obtain similar possessions, I too would give them away.’ When such faithful beings who think in this way later separate from their bodies, they will go to the joyful higher realms and be born among the gods in Engagement with a Retinue.

“Once born there, they will have constant possession of numerous objects that have a maddening effect on the mind. Thus, they will enjoy themselves and frolic within forests that resonate with the music of the five types of instruments, in beryl ponds that are adorned with jewel banisters and studded with golden lotuses, and in parks and groves where birds warble and chirrup excitedly. Some will frolic together with goddesses within dense forests where cuckoos and peacocks make their beautiful and evocative cries. Some will enjoy themselves among groves of lotuses that have stems of beryl, petals of gold, and anthers of diamond. Some will drink winter wine and frolic in groves with desirous goddesses who are drunk on those fruits that produce winter wine. Some will enjoy themselves in mountainous areas where the peaks are studded with rocks of beryl. Some will enjoy themselves together with cherished beauties within streams of stainless, clean water that flows from lapis lazuli mountain peaks. Some will enjoy themselves at bathing pools where cool, clean, and stainless streams flow over sandy beds of pearls. Some will enjoy themselves within towering multistoried buildings that are adorned with the seven precious substances. Some will enjoy themselves surrounded by harems of goddesses and to the sound of the five types of instruments. Some will enjoy themselves among beautiful wish-fulfilling trees draped with nets of tinkling bells. Some will enjoy themselves together with beloved and desired companions within groves of trees that remain exceptionally delightful throughout the six seasons. Some will enjoy themselves as they ascend mountain peaks to behold the rivers that flow through a landscape adorned with pure gold. In this way their divine enjoyments, which are produced by their own karmic actions, constitute an array of pleasures that know no example.

“In this way the eyes of the craving and attached gods insatiably behold desirable, attractive, and delightful forms and colors. Their ears insatiably perceive enjoyable objects in the form of melodious, clear, and attractive sounds. Their noses insatiably smell enjoyable objects in the form of numerous distinct and delectable fragrances. Their tongues insatiably savor enjoyable objects in the form of exquisitely delicious, luscious tastes. Their bodies insatiably feel enjoyable objects in the form of numerous smooth and appealing textures. Their minds insatiably perceive numerous unsullied objects that are desirable, attractive, and delightful. Thus, with their six senses attached to their respective objects, these gods are insatiable.

“Fueled by these objects, their craving keeps increasing. As they experience these delightful objects, their craving expands like wildfire. Obscured by their craving, these insatiable gods cannot see any end to their intense pleasure, and so they continue enjoying themselves, experiencing copious, unparalleled pleasures. This goes on until finally their positive acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. At that point, their own former karmic actions will make them take birth within the realms of hell beings, starving spirits, and animals. If, however, they should be born with the general lot in life of a human, they will, in accordance with their causal deeds, become members of a guild of seafaring merchants, or a guild of merchants who are stationed in a marketplace, or who are based in mountainous regions. They will be connected with great friends, live freely, and not have to depend on kings. They will be extremely wealthy and independent.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and thus correctly perceive a realm of the triple-lute-bearer gods known as Born in a Lap. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how a person with genuine compassion may save another person who is swept away by a river, or how at the time of famine someone may save a person who is on the verge of death. Thus, with a mind saturated by love, people may protect another person as if he or she were their own child. They may do this without any ulterior motive but only through the power that comes from having trained one’s mind with attentiveness. When such people later separate from their bodies, they will ascend to the joyful higher realms and be miraculously born among the gods in the world known as Born in a Lap.

“Within that realm reside gods and goddesses who are spread out across the land, and divine children are born into their laps. Thus, each god and goddess will think of the divine child as their own, and the child will, in turn, regard the god and goddess as his parents. In this way they will love one another, in the same way that happy and loving people in Jambudvīpa do.

“The couple will say, ‘Son, it is very fortunate that you became our child. We shall make sure that you are happy here within all the heavenly forests, parks, and ponds. We will ensure your happiness here in this heaven where the mountain peaks are decorated with lattices of golden twigs, and there are exquisite pools and cascades; fine houses made of fresh twigs; lotus pools adorned with flowers of gold, lovely bees, and clear water; wine that flows like rivers; and winter wine with a delicious flavor that arouses various types of infatuation. In the midst of all this, you and we shall be happy together.’

“Then the child will say to his parents, ‘Since my father and mother provide for me in all these ways, my birth in this joyous realm is very meaningful. I shall respect and faithfully listen to my parents.’

“Utterly delighted, the god will then lift up the child and together with the goddess proceed to the forest known as Rain of Jambu Gold. Attended by the goddess and together with his son, the god will thus go forth into the Rain of Jambu Gold forest. The forest possesses magnificent trees that are flush with flowers and some that abound with fruits. The flowering trees are exceptionally fragrant and their flowers of different colors and shapes float through the air up to a distance of five leagues. They are colored blue, yellow, green, red, and maroon, and their shapes are round like Takṣaka, elongated, square, and they resemble those earrings, necklaces, and finger rings that delight the gods.

“At this point, the god will say to his son, ‘Son, this is the forest known as Rain of Jambu Gold. It is full of the most delightful flowers and when its trees are rustled by the wind, the flowers are scattered among all the gods. Son, together we shall go there and enjoy ourselves, play, and amuse ourselves. Son, you too shall frolic with the groups of endearing, beautiful, and always agreeable goddesses.’

“Then they enter the forest to play. As they do so a divine bird, known as the proclaimer, will sing the following verses:

“ ‘Welcome, you fine beings. You have done good things And observed sevenfold discipline— Your arrival here is the effect of that.

“ ‘The delightful effects of discipline Ripen in the world of the gods. Liberating discipline Frees beings from cyclic existence.

“ ‘Those who by means of concentration Bathe in the pure waters of discipline Will in the land of the gods Come to bathe in flowers of Jambu gold.

“ ‘Growing the seeds of discipline, You came to possess a comprehensive discipline. And thus, within the heavenly realms, You now play and enjoy yourselves.

“ ‘Those whose minds are always pliant And adorned with discipline Will journey to the limitless happiness Of the land of the gods.

“ ‘People who engage in positive actions Will journey from happiness to supreme happiness. Enriched by discipline, They will frolic in the home of the gods.

“ ‘Climbing the staircase of discipline, Humans will go to the happy realms. Enriched by their knowledge, They will fly in the sky with wisdom.

“ ‘Therefore, maintain discipline at all times, And through the wealth of generosity, understanding, and endurance, Give up flawed discipline, Which is like poison, weaponry, and fire.

“ ‘People who thus sustain their discipline well Will be guided to excellent destinations. Nothing compares to discipline For attaining such joyous realms.’

“With such memorable verses the proclaimer birds will delight the divine son. Overjoyed, the divine son will keep the birds’ melody in mind, relish it, and then enter the forest together with his father. The forest of splendid wish-fulfilling trees is radiant like the sun and adorned with a hundred thousand beautiful features. Within it are exquisite waterfalls and ponds and gorgeous trees of beryl and silver. When the divine son sees all the delightful features of the forest, he will soon achieve indescribable joy.

“As he roams through the forest, the divine son will at some point be spotted by goddesses whose spouses have recently died. Those goddesses will understand that the newly arrived divine son has no wife. Noticing his face and physique, they will come before him—giggling, playful, flirtatious, and dancing to the tunes of various instruments. Seeing them, the young god’s mind becomes obscured by a wish to leave his parents behind and thus he approaches the goddesses. As they behold each other, the god and the goddesses experience an indescribable happiness. Delighting in each another, they will, to the accompaniment of the five types of instruments, experience an array of pleasures just like other gods do. Among the mountains, forests, ponds, gold, silver, gems, golden peaks, beds of pearly sand, silver rocks, pools studded with divine lotuses, birds singing lovely tunes, rivers, cascades, and ornamental ponds, the divine son will enjoy himself together with the goddesses.

“Enjoying divine happiness, they will range from mountain to mountain, and park to park. With their minds obscured in wonderment, they continue to perceive the astonishing world of the gods and so will continue enjoying themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions, they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, become great kings or ministers, be appreciated by everyone, possess an excellent countenance and physique, and be endowed with excellent qualities.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will apply knowledge derived from hearing and so correctly perceive a realm of the triple-lute-bearer gods known as Activity. Wondering what karmic actions may cause beings to take birth there, he will apply knowledge derived from hearing. He will then notice how some people, who engage in benevolent activity, may free others whose lives are endangered to the point of death due to fighting, or because of having entered a dense jungle. Those who do so, motivated by a wish to benefit others and while maintaining tremendous physical, verbal, and mental discipline, will, when they separate from their bodies, go to the joyful higher realms and be born among the gods in Activity.

“Once born there, they will be radiant like the moon and splendid in all regards. They will enjoy the bliss of serene sense faculties and frolic among objects of the five sense pleasures, day after day. Enjoying themselves together with many coteries of goddesses, they will wear divine garlands and garments and spend their days dancing romantic dances. As they frolic through numerous forests and parks and along the banks of rushing rivers, they will come to the so-called Crystal Forest. All the trees in this forest are made of bright crystal and they bear abundant flowers and fruits. The flowers and leaves are all luminous like talc and clear like mirrors. The fruits that grow on the trees are either square or round and all of them are as bright as mirrors. When a god enters this forest, he will see a hundred thousand reflections of his own body. As he thus beholds his magnificent form, perfectly adorned with flower garlands and powders, his self-importance will increase a hundredfold, and thus he will think, ‘Ah, no other god has reflections comparable to any of those many reflections of me!’

“Virūpākṣa, guardian of the world, will enter this forest and there examine the way the world behaves. The power of this forest is such that if the yakṣas that rove upon the earth and soar through the sky do not quickly report the various righteous and unrighteous actions that take place due to the predetermined effects of sentient beings in Jambudvīpa, then the crystal trees of the forest will reveal whether human beings are involved in righteous or unrighteous actions. Only later will the yakṣas come to report on the actions of humanity to the great king. Virūpākṣa therefore appreciates this forest, as it allows him to see all the righteous and unrighteous actions that human beings in Jambudvīpa engage in. If people are unrighteous and do not follow the Dharma, he will report their virtuous and unvirtuous actions to Śakra.

“When the gods see the power of the forest, they will become intoxicated by the sundry enjoyable forms, sounds, smells, tastes, and textures, and thus they will continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then cycle through the realms of hell beings, starving spirits, and animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, possess the genuine view and become rich and accomplished in terms of the bases of the Dharma.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the triple-lute-bearer gods, he will not perceive any eleventh region beyond those ten.

“Then, among the four realms of the Four Great Kings, only the so-called wandering gods remain. These gods circle the sides of Mount Sumeru. They soar in their chariots and are therefore thought by non-Buddhists to be planets, stars, and other celestial bodies. Roughly counted, they number three hundred and sixty million.

“Wondering what karmic actions may cause beings to take birth there, the monk will apply knowledge derived from hearing. He will then see that such a birth is due to various manifestations of the seven types of discipline—three of the body and four of speech. In short, beings are born there as the result of numerous karmic actions. He understands this in terms of the particular conditions that take the form of virtuous and unvirtuous actions.

“The sun and the moon are also wandering gods that orbit Mount Sumeru, the king of mountains. In the same way, all wandering gods orbit Mount Sumeru, the king of mountains, due to the so-called circulating wind. Within this vast expanse reside Dhṛtarāṣṭra and Kubera, and these gods circle the four continents together with those great kings. Thus, within various chariots made of blue, yellow, and green jewels, the wandering gods enjoy, as explained before, the pleasures of the five senses until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. They will then, in accordance with their karmic actions, be born in the realms of hell beings, starving spirits, or animals. Should they be born with the general lot in life of a human, they will, in accordance with their causal actions, constantly relocate from one country to another. In this way, whether their discipline causes them to be happy or unhappy, they constantly migrate.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the gods of the Four Great Kings, he will apply knowledge derived from hearing, but he will not notice any other realms. As he fails to see any other realm beyond this, he will think, ‘The gods of the Four Great Kings are infinite and have no limits.’

“The previous actions of these gods now cause them to meander through and enjoy themselves amid the forests and parks in these four realms upon Mount Sumeru. As the sun orbits Mount Sumeru, the shadow of the mountain falls on the various realms of humans, and thus it turns to night in Jambudvīpa. As the northern wind known as circular shape begins to circulate, it prevents all the northern stars from rising and setting. In this manner, the power of that wind will keep them hovering there. Certain non-Buddhists do not understand this and do not know how to examine the stars. Consequently, they adopt a simplistic position, believing that it is a ferocious crocodile that prevents the stars from setting while the seven sages are holding the world.

“When the monk has in this way seen each and every god of the Four Great Kings, as well as their domains, he will become weary of cyclic existence. Understanding the suffering of falling gods, he will become disenchanted, thinking that in cyclic existence there is no place that is permanent, stable, enduring, or unchanging. Thus, everyone must experience their share of meeting and parting, and their share of karmic action. Beings live in the realm of karmic action and no one is independent of karmic action. This the monk will understand by means of knowledge derived from hearing. Therefore, he will pursue spiritual practice and abide by the observation of inner phenomena.

“The monk understands that childish ordinary people come to depend on the objects of their liking and so give rise to the causes of craving. Such people may then pursue pure conduct, wishing to be born in the higher realms and expecting to be happy there. Yet, the monk does not view the happiness of the gods as real happiness. Instead, as he looks at it with knowledge derived from hearing, he does not become attracted or attached, nor does he relish the experience of the gods. Rather, he has the power to battle the māras and he develops the wish to go beyond the ocean of cyclic existence. Thus, he enters the seventeenth ground.

“When the terrestrial yakṣas hear this, they will inform the celestial yakṣas, who in turn will pass the news on to the gods of the Four Great Kings. In this manner, the news will, in the same way as before, gradually reach the gods in Limitless Light. At this point, the gods will tell one another, ‘In Jambudvīpa the noble son known as so-and-so, who is from such and such an area, town, family, land, and people, has shaved off his hair and beard, donned the saffron-colored robes, and with faith emerged from the household to become a homeless mendicant. Waging battle on the māras, he endeavors diligently and wishes to go beyond the horrors of existence.’

“Hearing this, the gods in Limitless Light will become most exulted and thus they will respond, ‘Gods, in the world of humans, there are definitely people who are righteous and follow the Dharma. There are people who train in wakefulness, who immerse themselves in practice, and who wage battle with the māras. The forces of the māras are down and the forces of the sacred Dharma are up! The sacred Dharma taught by the buddhas is flourishing!’

“At this point the monk will investigate discipline by asking himself, ‘Is it due to a lack of discipline or a lack of knowledge that people are not born as gods in the higher realms?’

“As he examines this matter with knowledge derived from hearing, he will see that discipline itself can lead to birth in the higher realms. Generosity alone will not bring birth there, although it does result in enormous wealth. Knowledge prevents one from going to the lower realms after death.

“Wondering about the character of the discipline that brings birth in the world of the gods, the monk will apply knowledge derived from hearing. He will then see how the seven forms of discipline yield inferior, intermediate, and superior births among the gods. Thus, giving up killing leads to birth among the gods of the Four Great Kings. Renouncing killing and stealing leads to birth among the gods in the Heaven of the Thirty-Three. Giving up killing, stealing, and sexual misconduct leads to birth among the gods in the Heaven Free from Strife. By taking vows and thus refraining from killing, stealing, and sexual misconduct, as well as from lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Joy. By taking mundane vows and having faith exclusively in the Buddha, in addition to refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Delighting in Emanations. Likewise, by refraining from killing, stealing, and sexual misconduct, as well as lying, divisive talk, harsh words, and chatter, one will be born among the gods in the Heaven of Making Use of Others’ Emanations.

“As the monk in this way acknowledges how karmic actions combined with discipline lead to birth in the world of the gods, he will ask himself where and how people who have taken vows are born. Examining this matter with knowledge derived from hearing, he will understand that those who have taken a vow to give up killing are born in the Heaven of the Four Great Kings, because abandoning killing results in a body size, vigor, complexion, mastery, and longevity that are greater than one had before. Those who have taken a vow to give up killing as well as stealing are born in the Heaven of the Thirty-Three, because this relinquishment yields such a body size, vigor, joy, appearance, power, mastery, and tremendous longevity. Resorting to, becoming habituated to, and increasing the relinquishment of killing, stealing, and sexual misconduct, one will be born in the Heaven of Free from Strife, because such relinquishment yields that most excellent body size, complexion, mastery, lifespan, and so forth. Birth in the Heaven of Joy is due to a special combination of attention and knowledge, which yields an utterly supreme body size, complexion, mastery, faith, bliss, and longevity. Taking and observing a vow to give up killing, stealing, sexual misconduct, lying, and divisive talk leads to birth in the Heaven of Delighting in Emanations because such relinquishment yields such a tremendous body size, complexion, bliss, power, physique, and longevity. One will not listen to the words of the evil Māra but remain indomitable to him.

“Next the monk who has knowledge of the effects of the ripening of karmic actions will ask himself how discipline can plant the seeds for birth in the higher realms and he will examine this matter in great detail. Investigating the matter in this way, he will understand that mind and great mental states engage in lesser, intermediate, and greater forms of discipline. Thus, he will see how, in the case of the six classes of gods living within the desire realm, a specific mind produces specific mental states, which in turn produce a particular form of discipline that causes such specific births.

“As the monk continues to examine discipline, he will wonder about its various categories. Investigating this matter, he notices that discipline may be either mundane and innate, or produced through composure. Innate discipline is not fabricated whereas that of composure is. Furthermore, he will see that discipline likewise is twofold in terms of whether or not one lives at home. Thus, discipline for householders consists of the five bases for training, whereas discipline for those who do not keep a home comprises the bases of training for those who have taken ordination by means of training in the prātimokṣa.

“Similarly, there are also the two categories of singular and manifold discipline. Singular discipline is when one adheres to one among the bases for training, whereas manifold discipline is when one adheres to two or three. There is also a twofold division in terms of whether or not one’s discipline is well grounded. Being well grounded means that one adheres to the bases for training throughout all lives, whereas being ungrounded means that one only adheres to the bases for training because of a particular state of mind or inspiration. Discipline may also be either turbid or free from turbidity, where the first refers to the mind that wishes for the higher realms and the second to the mind that wishes to go beyond suffering. Likewise, discipline may be either mundane or supramundane: the first is defiled and the second undefiled. Discipline may also be undertaken personally or undertaken by others. In the first case, one observes discipline oneself, and in the second, one also establishes others in appropriate forms of discipline. Discipline may also take the form of engagement or disengagement. The first type causes engagement in cyclic existence, whereas the second is the cause of wakefulness and thus focuses on wakefulness beyond training. Discipline may also be endowed with wakefulness or endowed with generosity. Discipline endowed with generosity accomplishes great wealth, while discipline endowed with wakefulness achieves the transcendence of suffering. Discipline may likewise be an engagement in outer or inner conduct. While engagement in outer conduct is based on the body, engagement in inner conduct is carried out by the mind of inspired faith and is of a mental and verbal nature. Discipline may also be familiar or unfamiliar. In the first case one has become accustomed to it across many lives, and in the second familiarization has taken place in one life only. Thus, the monk will examine binary sets of discipline in numerous ways.

“As the monk thus investigates discipline in tremendous detail, he will ask himself how many types of discipline there might be, and how those types may differ from each other. On this basis, he will notice the following triads of discipline. Discipline may be either one-dimensional, not one-dimensional, or one that transfers to the higher realms. One-dimensional discipline adheres to one among the bases of training, discipline that is not one-dimensional adheres to two or three bases, and discipline that transfers to the higher realms adheres to a wide range of bases of training.

“Discipline may also pertain to those who craved for wealth, those who did not crave for wealth, or those for whom discipline is innate. Those who craved for wealth refers to those who live in good health, those who did not crave for wealth are the sickly, and those for whom discipline is innate, which is of a lesser kind, refers to those struck by great suffering.

“Discipline may also be practiced while one is concentrated, or practiced while one is not concentrated, or it may be practiced as one takes it up. Discipline that is practiced while one is concentrated is practiced by mundane people and prevents the arising of desire and so forth during the time that their conditions are absent. Discipline that is practiced while one is not concentrated comprises non-Buddhist practices that, despite an absence of concentration, must nevertheless be classified as discipline. Discipline that is practiced as one takes it up focuses on flaws and causes one to relinquish them, such as when one abstains from alcohol with the understanding that intoxication may cause one to engage in uncouth conduct.

“Discipline may also be observed hypocritically, unhypocritically, or innately. The observance of hypocritical discipline is afflicted and has little effect. The observance of unhypocritical discipline has great effect. Depending on the particular mental states, innate discipline may have great or little effect.

“Discipline may also be embraced with the help of conditions, not embraced with the help of conditions, or by way of non-engagement. Discipline embraced with the help of conditions is when one has properly adopted the discipline of the bases of training. Such discipline is observed while possessing the relevant conditions and it is upheld once one has gathered the bases for training. Discipline that is not embraced with the help of conditions is observed without the former conditions. Discipline of non-engagement refers to not engaging in any misdeeds that should be avoided by members of a high caste. The first of these three is embraced by particular mental states and hence has great effect. The second is ignorant and therefore of little effect. The third refers to what are considered positive deeds in this world and may therefore have either great or little effect.

“Discipline may also be inspired by fear of the guru, fear of something other than the guru, or fear of the lower realms. Discipline that is assumed due to fear of the guru is lesser, discipline that is assumed due to fear of something other than the guru is intermediate, and discipline due to fear of the lower realms is greater.

“Discipline may also function to make oneself adhere to it, make others adopt it, or make oneself be neutral toward others.

“Discipline may also be interrupted, uninterrupted, or completely interrupted. Interrupted discipline is when someone who is observing discipline loses it. Uninterrupted discipline is discipline adhered to throughout all lives—in the beginning, the middle, and the end. Completely interrupted discipline is based on wrong view and enjoins one to perform sacrificial acts of killing or the like.

“Next, the monk will discern and conceive of a fourfold set of discipline, which is in terms of abstaining from the verbal misdeeds of lying, divisive talk, harsh words, and chatter.

“Discipline may also be fivefold, as it causes the relinquishment of the five objects. It may also be sixfold: with impediment, without impediment, adopted out of fear of royal punishment, adopted due to a relation, non-analytical, or innate. It may also be sevenfold in relation to the body and speech.

“As the monk thus examines numerous forms of discipline, he will think, ‘The discipline that frees sentient beings from the terrors of the lower realms is, in short, of two types, for it may be either mundane or supramundane.’

“When the monk has seen the gods of the Four Great Kings, he will next examine the realms of the Heaven of the Thirty-Three and its associated karmic actions. Thus, he will ask himself, ‘How do positive and negative karmic actions relate to beings taking birth among the gods in the Heaven of the Thirty-Three?’

“As he applies knowledge derived from hearing, he will then correctly perceive the following realms of the gods of the Heaven of the Thirty-Three: Dwelling in Sudharma, Dwelling in the Lofty, Dwelling on Summits, Dwelling in Excellent View, Dwelling in One Direction, Dwelling in Forests, Dwelling in Various Chariots, Dwelling in Enjoyment, Dwelling in Beauty, Dwelling by the Pārijāta Tree, Dwelling on Mixed Riverbanks, Dwelling on Forest Riverbanks, Dwelling in Essence of Jewels, Engaging in Clarification, House of Refined Gold, Shaded by Garlands, Moving on Springy Ground, Distinguished in Many Colorful Ways, Subtle Engagement, Enraptured by and Attached to Song, Blazing Splendor, Resembling the Full Moon, Pair of Śāla Trees, Moving in the Wink of an Eye, Fine Complexion and Large Body, Draped with Jewels, Part of the Assembly, Dwelling on the Disk, High Conduct, Supreme Splendor, Garland of Splendor, and Unmixed. Thus, the gods in the Heaven of the Thirty-Three inhabit thirty-three regions.

“Next, the monk who has comprehension of the ripening of the effects of karmic actions and discipline will examine the positive completed actions of those gods. Doing so, he wonders, ‘What are the completed and accumulated karmic actions that produce such happy realms, such desirable and attractive ripening, such happy ripening, such congregations of teachers, and such delightful sounds, textures, tastes, and maturations?’

“Examining this matter with knowledge derived from hearing, he will understand that, apart from the teaching of the buddhas, no other amazing sight or sound is necessary for attaining those joyous and blissful realms for which there is no example. In Sudharma, the assembly hall of the gods, Kauśika rules in accordance with the Dharma.

“By paying attention to the external features, the monk will start out by examining the first level of the gods and from there proceed to distinguish the designs of all the other grounds. He will ask himself how discipline may be cultivated so as to result in birth in the divine assembly hall of Sudharma. Inquiring with knowledge derived from hearing, he will then see how some people may practice sevenfold discipline in a way that is uncorrupted, unbroken, intact, genuine, and special. When it comes time to practice that generosity in which they have trained their minds thoroughly, they will be unstinting and helpful. In this way they will offer gifts to worthy ones, ailing parents, non-returners, once-returners, stream enterers, those arisen from cessation, those who have entered the path, and those trained in love, compassion, joy, and equanimity, or they may offer vitality to those who are afraid of dying and whose lives are threatened. When such people later separate from their bodies, they will go to the joyful higher realms and become the rulers of gods, residing within Sudharma, the divine assembly hall. Thus, they will reside within the assembly hall of Śakra Kauśika, enjoying themselves while being served by a retinue of nine million nine hundred thousand lovely and endearing goddesses. Each god will be served by such a retinue, and each goddess will be just as caring as a single wife to her only husband. Among the goddesses there will be a lovely, endearing, and sympathetic primary queen. All the goddesses will wait upon this queen and the queen will be respectful toward them all in return.

“The divine assembly hall of Sudharma measures five hundred leagues. Its foundation is made of beryl and its exceptionally attractive columns are of coral. The fences are made of crystal adorned with coral. The walls are of refined gold studded with diamonds. The delightful jewel thrones are studded with gorgeous rubies and sapphires.

“At certain places there are lotus flowers with beryl petals and vajra anthers. These lotuses do not grow from mud but from even ground that is beautifully adorned with gold, and the like. Among some of the lotus ponds swim songbirds with feathers of beryl, beaks of ruby, and dark blue bodies. Such birds fill the lotus ponds.

“Elsewhere the ponds are full of other kinds of jewel birds. With legs of beryl, dark blue feathers, beaks of coral, and eyes the color of coral, other birds occupy the land between the ponds. Still other ponds are home to different birds. Their bodies are made of gold from the Jambu River, they have coral feathers, their eyes are extremely gentle, and their legs are the color of pearls.

“Other ponds are abuzz with beryl-colored, ecstatic bees. Such bees adorn the following ten great pools that add further beauty to the divine assembly hall of Sudharma: Source of Joy, Source of Great Lotuses, Utter Joy, Great and Utter Joy, Playful Frolicking, Fulfillment of Wishes, Ever-Present Chariots, Movement, Enjoyment of Wish-fulfilling Trees, and Powerful Luminous Retreat. Such lakes adorn Sudharma, the assembly hall of the gods.

“There are also other lotus groves in which the flower stems are of silver, the anthers of gold, and the petals of beryl. The cores of these flowers that do not grow from mud are the color of diamonds. Other lotuses have stalks colored like diamond, and petals that are a mix of ruby, beryl, coral, and gold, thus giving each lotus numerous colors. Some of the lotuses that belong to Śakra, king of the gods, have a hundred petals. Others have two hundred, three hundred, four hundred, five hundred, six hundred, seven hundred, eight hundred, nine hundred, or a thousand petals. Some have many colors and some just one. Some move and some are fixed. Such are the lotuses that grow at Śakra’s residence, the divine assembly hall of Sudharma.

“Heavenly birds enter among the lotuses and fill the meadows. The birds are infatuated throughout the year, they have glistening cheeks, and they always dance to the sound of music. When Śakra visits the ponds and frolics there with his retinue of goddesses, the birds are equally joyous, and the songs they sing sound like the five types of instruments. The bird known as crazed by infatuation is a great dancer. When Śakra enjoys himself by the ponds, this bird comes to dance in the same way as the goddesses. Golden birds known as dwelling on the outskirts will then arrive, carrying flower garlands in their beaks. Those birds will then dance and sing by the ponds and on their banks. In this way the monk will regard the ponds of Śakra, king of the gods.

“Next the monk will examine the manifestations of positive karmic action that appear at Sudharma, Śakra’s divine assembly hall. Thus, he will notice how the ponds feature various fish. Some are colored like gold, some like silver, and some like beryl. The scales of the fish are ruby colored, their eyes are like coral, and their bellies like lotuses. Some of the fish have backs that are adorned with colorful spheres of various jewels, some have scales that are colored like the seven precious substances. Such are the fish that frolic in the ponds.

“As the monk continues to examine the lotus ponds of Śakra, he will wonder what their different designs might be. Thus, with knowledge derived from hearing he will see that at some places there are sand beds made of pearls, whereas elsewhere the sand is of silver, gold, or beryl. Such are the colorful designs that manifest from Śakra’s positive karmic actions.

“As the monk continues to examine those designs, he will apply knowledge derived from hearing and see that some pools have banks that are surrounded by railings of gold, whereas other ponds feature railings of beryl, silver, or gold draped with nets of pearls. The banks of the lotus ponds are full of birds of variegated colors that sing joyous tunes and dart about.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine Sudharma, the divine assembly hall, he will notice how the lotus flowers in the ponds are visited by bees of myriad colors. Thus, silver-colored bees visit golden lotuses. The wings of the bees are like vajra sprouts and delightful to touch. Similarly, golden bees visit silver lotuses. In this way, numerous bees fly among the lotus flowers. The monk recognizes that all these things are the varied effects of virtuous actions.

“As the monk continues to examine the divine assembly hall of Sudharma, he will apply knowledge derived from hearing and so proceed to examine the surrounding forests. Wondering what kinds of forests Śakra, king of the gods, may possess, he will apply knowledge derived from hearing. Thus, he will examine each of the forests located at Sudharma, the divine assembly hall. There are four such forests, known as Joyous Women, Joyous, Incomparable, and Colorful. The monk will examine each of these forests within which Śakra, ruler of the gods, surrounded by goddesses, enjoys heavenly pleasures of the five senses, reveling in his playful experience of forms, sounds, smells, tastes, and textures.

“Wondering what delightful features the forests may contain, the monk will then apply knowledge derived from hearing and so notice the forest known as Joyous Women. The heavenly trees of this forest are adorned with flowers and fruits and are visited by numerous birds. Known as wish fulfillers and wish granters, the trees yield whatever the gods of the Heaven of the Thirty-Three may wish. When the gods go to the forest to play, the trees will bloom with large and exquisite flowers. Thus, when females enter the forest and approach the trees to pluck the flowers, the trees will extend themselves as soon as the women arrive. When they have plucked their flowers, the trees will immediately grow new flowers that display fresh and different colors, scents, shapes, and features. Anything the goddesses wish for appears from the trees.

“The trees may also transform and produce a fivefold, delightful music of sitars, drums, cymbals, flutes, and vīṇās. Whatever the goddesses may wish to listen to, that sound will emerge from the trees. As soon as a given wish for music has occurred, a wind produced by wholesome karmic action will stir among the leaves of the trees. As the wind touches the leaves, each leaf will produce the sound of music. Enrapturing music of the five instruments—sitars, drums, cymbals, flutes, and vīṇās—will thus ring out from the leaves. Because of this, the trees are known as wish fulfillers.

“The trees also display other wish-fulfilling features. For instance, whenever the passionate goddesses develop a wish for a certain ornament, garment, or fruit, the trees will immediately produce whatever was desired, all the while remaining resplendent. Because of this, too, the trees are known as wish fulfillers.

“Some of the trees have the color of beryl and bear golden leaves. Some have golden trunks, silver branches, beryl flower petals, and keraṭaka leaves. Some trees bear leaves of the seven precious substances and yield various delicious fruits.

“The trees are also wish-fulfilling in the following way. Whenever a goddess wishes to see Śakra, she will behold a magical emanation of the ruler of the gods, produced by Śakra’s positive karmic actions. This emanation will then revel and frolic with the goddess. In this way, emanations of millions of such rulers of the gods may appear. In front of the trees may stand nine hundred and ninety million goddesses, yet a ruler of the gods will appear to each one of them. Thus, the goddesses may play and frolic with their individual emanation but without being able to see one another. Whenever a goddess brings the features and ornaments of Śakra to mind she will immediately perceive that which she had in mind, and in this way be with him. In this way she will be able to frolic with him within the forest for as long as she wishes. Because of this, too, the trees are known as wish fulfillers.

“As the monk investigates the forest, he will notice that it contains a mountain known as Mount Playful. This mountain, which is made of the seven precious substances, functions as a dwelling place, since it has a vajra dome made of vajra sprouts and a mesh of golden twigs. It is filled with golden, silver, and sapphire deer, and numerous birds sing there. Upon that delightful mountain sits the mansion called Victorious Supreme Movement with its one thousand beautiful pillars. The pillars are constructed of gold, silver, and sapphire and studded with diamonds and large pearls. Within the mansion rest beryl thrones clad with rainbow-colored covers and colorful mats, and soft cushions are arranged upon them. One thousand such beautiful thrones can be found within the mansion. When Śakra has been victorious in the gods’ wars against the asuras, he adorns himself and proceeds to the Heaven of the Thirty-Three to celebrate with all the gods. Later, goddesses will come to the mansion to play, sing, dance, perform, and participate in games. Thus, everyone enjoys themselves corresponding with their bad, good, or intermediate karmic actions.

“At times the goddesses will descend from the mansion of Victorious Supreme Movement. They will then stay on Mount Playful, passionately pursuing nothing but desire and enjoying one another in this way. While all women in the higher realms are abundantly desirous, this is particularly the case among the gods. While roaming the mountain they arrive in places where they find food and drink of all sorts of colors, fragrances, and tastes. There will also be intoxicating beverages. Thus, they will find an abundance of exquisite divine forms, smells, and tastes. The beverages are free from the flaws of inebriation, and when the goddesses partake of these uplifting drinks, they will become extremely joyous. When they consume the beverage known as vision giver, they will be able to see heavenly forests and parks that lie beyond many mountains. The drink called sundry tastes yields an abundance of delicious tastes, and when the goddesses partake of it, their joy, complexions, physiques, and strength will intensify a hundred times.

“When the goddesses look for food, they will find sustenance that corresponds with their own bad, intermediate, or excellent karmic actions. Thus, as the products of their karmic actions, they will find foods of exquisite taste, color, scent, and texture. Moreover, the nature of their drinks is the product of their karmic actions.

“When the goddesses have consumed their drinks and ambrosial foods they will next visit musical performances on Mount Playful. There, to the beat of golden drums, they will hear the delightful tunes of vīṇās that are made of beryl, adorned with gold leaf, and equipped with strings of gold. Likewise, the goddesses will also see numerous hollow bamboos that are intertwined. They will have tremendous fun with cymbals, flutes, string instruments, and other musical instruments. Wearing all manner of fine jewelry, they will take up the instruments and play them so as to delight one another, stir various passions, intensify desires, captivate those who live in the forest, and produce tremendous passion of the most exquisite kind.

“When they have played the instruments, the goddesses will next go to a place where beautiful tunes produced by the ringing and tinkling of small bells can be heard. As the breeze carries the tunes, the melodious ringing is enriched a hundred times. The goddesses, equipped with their variegated attire, outfits, and ornaments, are overjoyed upon hearing these tunes and thus begin to dance, frolic, and sing.

“When satisfied by these sounds, they will proceed to descend from that place and instead visit ponds that are adorned with swans and yellow geese. Swans, ducks, yellow geese, and various other golden and silvery birds embellish these ponds, and the goddesses will enter the water to play there. Free from the flaws of stinginess and envy, the goddesses will tap one another with the golden, silvery, and beryl-like stems of lotus flowers, and so they will for a long time prattle and play in the water, which is endowed with the eight features and all the good qualities of water. They will also play with the birds in the ponds.

“Later, the goddesses will develop abundant passion. Thus, they will enjoy this passion and perpetuate it until it overtakes them, and they become insatiable. Thirsting for the objects of their passions, they will decide to go somewhere else. As they enter the so-called Mirror Forest, they will see their bodies reflected, adorned with their various garments and jewelry, and so they will see gorgeous and diverse reflections of themselves. Within various mirrors they will see their own exquisite qualities, garments, and perfect adornments, and in that way their excitement about their physical appearance increases tenfold. There are three ways that women become crazed by excitement: because of their looks, because of men, and because of pride. Those who become madly excited by seeing their own bodies will no longer think that any other female can at all qualify as a woman.

“From the site where these mirrors are found, the goddesses will next proceed to another part of the forest known as All Seasons. All six seasons are represented there and continue to revolve, like a spinning wheel. Thus, the forest has specific regions of early winter, late winter, spring, summer, monsoon, and fall. The beautiful, colorful birds that adorn the forest likewise follow the seasons. The goddesses will enter this forest for their pleasure. They do so as friends, free from disagreement, envy, or displeasure, and filled with mutual care, affection, and love. When they see the forest, they will enter whichever season they prefer and then play and enjoy themselves there. Since the forest displays all the different seasons, it inspires the goddesses to play. Thus, they will enjoy themselves and play with the flocks of birds until they feel like doing something else. Finally, the playful and utterly joyous goddesses will go to the residence of Śakra, ruler of the gods. When they see their husband, the goddesses, who are accomplished in various arts, will surround him, dancing and singing. Such are the perfect qualities of one of the forests of Śakra, ruler of the gods. This is what just one of his forests is like.

“Next, the monk will examine the second among the forests of Śakra, king of the gods. The monk will wonder, ‘What are the features of that forest, and what is it called?’ Through knowledge derived from hearing he will understand that the forest is called Joyous. Wondering about the extent of the forest’s fine qualities, the monk will apply knowledge derived from hearing and so understand that by its very nature this forest is a place of joy, for it is full of ecstatically joyous gods and goddesses. They remain very close to one another, and their noble faces increase one another’s beauty.

“Surrounded by one hundred thousand divine maidens, Śakra, king of the gods, comes to this forest for pleasure. As he goes to this park, Śakra is accompanied by eighty-four thousand beryl chariots that are draped in nets of small bells. Some of the chariots are adorned with the head of a horse made of gold from the Jambu River, the sides of the chariots are clad in silver, and they are adorned with the seven precious substances. Some of the chariots are pulled by swans. Some of them fly through the sky, others move across the earth. Amid singing and the sound of instruments and music, the leaders of the gods thus travel as Śakra’s retinue.

“Eighty-four thousand strong and agile elephants saunter alongside them, draped in nets of gold. Large and small bells hang from their bodies, on their backs lie colorful carpets and cushions, and from their cheeks trickle drops of clear silver. Singing and playing divine music, leaders of the gods ride upon those elephants, all the while gazing at the face of Śakra. Such is his retinue on the way to the forest.

“There are also eighty-four thousand goddesses who accompany Śakra, gazing at his face. They wear various garments and ornaments and have a variety of skin colors and physical shapes. Some dance, some sing, some play the five types of instruments, and some engage in various games as they proceed to the forest.

“There are also dancers who perform and entertain and gaze at Śakra’s face as they advance into the forest. They are dressed in the four costumes, have various shapely physiques, and sport a variety of fashions.

“Amid this retinue travels Śakra together with Śaci. Their chariot has wheels with a hundred spokes and is adorned with beryl, gold, coral, ruby, lapis lazuli, and great sapphires. The chariot is pulled by a hundred thousand swans whose bodies are of a color like gold from the Jambu River, their legs like coral, their eyes like tiger eye, their bodies like ruby, their beaks like coral, and their feathers like pearls. The swans carry Śakra wherever he wishes. Thus, within this supreme chariot rides Śakra together with Śaci. Adorned with various precious stones and more splendid than a hundred suns, he travels to the forest. Śaci’s form, attire, and jewelry are a hundred times more perfect than any of the other goddesses. Occupying half of Śakra’s seat, she thus rides to forest.

“In this way, all the gods of the Heaven of the Thirty-Three enjoy divine pleasures. Crazed by heavenly sounds, textures, tastes, forms, and smells, they surround Śakra, ruler of the gods, as he tours the forests and parks, riding his golden chariot together with Śaci, just as mentioned before. While he enjoys a hundred thousand pleasures, the ruler of the gods is honored from chariots and elephants by gods and divine dignitaries with the sounds of instruments, song, and music as they all journey to the forest.

“When the charming goddesses who live in the forest hear the singing, the music, and the instruments, they and the gods of the forest will all stop and listen. Then they will rush forth with tremendous joy. As they emerge from the forest, they will carry lotus flowers, play instruments, and sing beautiful songs.

“When Śakra, ruler of the gods, sees this, he will say to the gods, ‘O gods, those goddesses saw me approaching and have now come out to welcome us with instruments and music. Gods, behold their precious garments and numerous forms. They have come to play and enjoy themselves with us.’

“When the gods hear these words from Śakra, ruler of the gods, they will respond, ‘Ruler of the gods, all these goddesses are yours. You are their refuge, support, and protector.’

“To this Śakra, ruler of the gods, will reply, ‘I am not the leader of these goddesses. Nor am I their refuge, support, or protector. They proceed due to the force of karmic action. Karmic action is their master and their support, and on that they rely. They are what they are due to negative, neutral, and positive actions. Under the power of karmic actions, they engaged in negative, neutral, or positive acts.’

“At that point the ruler of the gods will speak these verses:

“ ‘Negative actions lead beings Into unfortunate realms of existence. Neutral acts will make them see the mediocre, And nothing better than that.

“ ‘Whenever someone Does something, The resulting experience Will ripen in the body.

“ ‘Divine palaces, shining garlands, And reveling in bliss Are all seen to be the effects of virtue, Which is uniquely stainless.

“ ‘Whatever actions humans do, Whether virtuous or unvirtuous, Their effects are seen at the respective times Of happiness and unhappiness.

“ ‘The many enjoyments that the gods Playfully experience Are not caused by me But by their own former actions.’

“When the gods hear these words of Śakra, they will rejoice, honor him above their heads, and then go to stay in the forest.

“The thousands or hundreds of thousands of goddesses all hold lotus flowers in their hands, wear various garments, take numerous forms, and wear different kinds of ornaments. In this way, they each have their own particular attire, form, and demeanor, and they all have their own unique way of singing and playing music. Thus, these hundreds or thousands of goddesses, who have manifested due to a number of wholesome karmic actions, now appear in extremely skillful ways. Dancing before Śakra, ruler of the gods, they will all return to the forest.

“Where they first enter the forest, the trees are of silver and display silver leaves. The ground is also of silver and embellished with many silvery adornments. All the birds are silvery, and there are many flocks of them, singing in many different ways. The goddesses serve Śakra, ruler of the gods, as they enter this beautiful forest together with him.

“As they enter the forest, the light of the myriad different jewel ornaments and the light of the silver forest swirl together, and the ensuing splendor forms ornaments of light in the sky. Śakra is delighted, and the goddesses each sing their own beautiful and soothing songs to the tunes of the five types of instruments. Thousands of goddesses offer praise as they hear the sounds of small bells and flutes emerging from the eighty-four thousand bejeweled chariots and the eighty-four thousand elephants. At the same time, nine million nine hundred thousand goddesses form the retinue. In this way, the lord of the Heaven of the Thirty-Three enjoys pleasures of the body and mind for which no example exists. Why is that so? Because the heavenly environment and delightful foods that are enjoyed by the lord of the Heaven of the Thirty-Three are unlike anything else.

“When Śakra, ruler of the gods, has entered the silver forest, which is filled with divine pleasures of the five senses, the gods and goddesses also remain within the forest for a long time so they can play, enjoy themselves, and take supreme pleasure from the delightful objects.

“At some point Śakra, ruler of the gods, will then proceed to a second part of the forest along with all the goddesses, chariots, and elephants in order to play and rest there. The part of the forest where they now arrive has the color of refined gold. Its trees bear beautiful fruits that are the size of five humans and have a sweet, honey-like taste and a perfect fragrance. When the gods realize that consuming these fruits has an extremely infatuating effect, they will bend down the branches of the trees and let their elephants eat the fruits. As they consume the fruits, the elephants become inebriated and boisterously romp about. The gods will then say, ‘Ah, our elephants are inebriated and boisterously romp about. They enjoyed the full flavor of these fruits and now they are drunk and dance in joy and excitement to the sounds of the instruments.’

“Within the golden forest live many flocks of songbirds. The silvery birds are attracted to this forest, and so they also stay there and beautify it.

“Śakra, ruler of the gods, enjoys himself with his divine maiden Śaci, just as the gods enjoy themselves with the other goddesses. Thus, everyone enjoys themselves and rollicks to their hearts’ delight. The gods also enjoy themselves and play around within the circle of their friends—singing, dancing, and joking—for the gods who have done good will play with one another without any envy or miserliness.

“Within the golden forest is another pond known as Cool Water, which is adorned with lotus flowers of gold and beryl. The banks of this pond are frequented by the gods of the Heaven of the Thirty-Three and the courtiers of Śakra at the divine assembly hall of Sudharma. They all come there to play and enjoy themselves with flocks of goddesses to the tunes of the five types of instruments.

“From there the gods posted at the mansion of Sudharma go to a part of the forest where beautiful beryl trees grow exquisite golden fruits. Those divine fruits are full of a delicious juice that tastes like the jackfruit of Jambudvīpa. Within this fruit’s hard shell is a fragrant flesh called the sweet one, which has many beautiful colors. The gods pick the fruits, split them open, and drink from them. The fruits taste sweeter than honey, and they produce inebriation without any of the negative side effects of intoxication. These gods actually become intoxicated in three ways because they get drunk on women, fruit juice, and divine pleasures of the five senses. When the gods are together with the goddesses, their drunkenness is thus threefold. Śakra, ruler of the gods, enjoys the nectar together with his courtiers. They gather and consume that nectar, which is the fruit of their own actions and which has manifested as if through a business transaction.

“In this way, Śakra and his retinue travel from land to land, place to place, enjoying themselves, rollicking, and reveling. The beryl forests are delightful with their birds, bees, small bells, and numerous flavors, and thus they enjoy themselves there for a long time. Then Śakra, ruler of the gods, will enter the divine assembly hall of Sudharma together with the pantheon of gods.

“At Sudharma, the assembly hall of the gods, lies a third forest, known as Incomparable. This forest is of an incomparable nature. and within it Śakra frolics and enjoys himself with his five hundred sons and their retinues, who are his wealth.

“Furthermore, the sons of Śakra, ruler of the gods, are all righteous and follow the Dharma. All possess a genuine view. They are gods who previously adopted the genuine view and who have attained victory in the war against the asuras. They all acknowledge their mother, father, mendicants, and brahmins, and they are all in agreement with one another. At times they think, ‘We should definitely go enjoy ourselves with the goddesses at the forest called Incomparable.’ They will then set out, surrounded by hosts of goddesses, to the forest called Incomparable.

“For each divine son there will be ten million youthful and beautiful goddesses. The sons share a single pursuit, they are passionate, they pursue passion, and they are in constant agreement. Thus, they will go before Śakra, ruler of the gods, and say, ‘Your Majesty, we wish to go and stay in the Incomparable forest. Your Majesty, please bear in mind that it would be appropriate for you to proceed with us and take up residence in that forest.’

“To this Śakra will reply, ‘I have already had my enjoyments in pleasure gardens. I shall practice the Dharma in accordance with the Dharma and form aspirations. Thus, I shall accomplish our objectives. As I am cautious on behalf of the gods, I have returned here, having had my enjoyments in pleasure gardens. The gods are afflicted by the flaws of carelessness, so you should be careful. Give up the terrible poison of the flaws of carelessness!’

“He will then utter the following verses:

“ ‘Carefulness is the site of ambrosia. Carelessness is the site of death. The careful shall not die, But the careless always die.

“ ‘Carefulness is the basis of immortality. Carelessness is the basis of death. Sons, by means of carefulness, I have become the leader of the gods.

“ ‘The instruction of the well-gone ones— That, sons, I shall accomplish. Never shall I transgress The instructions of those who persevere in the vows.

“ ‘Those who transgress the teachings of the able ones Are blinded by desire. For them there will be no freedom from suffering, As they will always pursue suffering.’

“Having thus instructed his sons in this way, the ruler of the gods will remain at his residence, the divine assembly hall of Sudharma. Utterly delighted and in agreement with one another, the sons of Śakra will then enter the palace of Śakra, which is made of divine gold, resounds with song and music, and is adorned with numerous splendid features.

“Once there, they will say, ‘We should go and enjoy ourselves in the forest. Let us go to the Incomparable forest.’

“Thus, seventy thousand divine sons will proceed there, some riding golden chariots and others riding divine birds. They will be followed by goddesses, some of whom travel in the sky, while others, surrounded by retinues of gods and goddesses, travel within supreme lotus flowers. Supremely blissful, they play music and sing songs. In this way they all proceed to the Incomparable forest.

“The bodies of the sons of Śakra are adorned with divine garlands and massaged with divine sandal oil. Some shine in a natural light like the sun, while some are resplendent like the moon and others like the planets or the stars. Their beauty accords with their past actions. In this way they journey to the bountiful pleasure garden known as Incomparable. They then enter that forest while caring for one another and enjoying their gorgeous heavenly realm.

“Everything about this forest is incomparable, so the following is just an example of a mere fraction of its qualities. Upon entering this forest, one senses incomparable aromas, such that the even the most exquisite sandalwood cannot compare to even a sixteenth of those fragrances. Such is the character of the attractive and gratifying aromas.

“As they enter the forest, the gods are amazed and wonder, ‘Is this really here for our pleasure?’ Having quenched their thirst, they will then proceed into the forest. The first sight that meets them is that of gorgeous trees, for the trees of the forest have very attractive trunks. Grouped in thickets of about a hundred trees, some of the trees there are made of beryl, whereas others are made of gold, silver, and crystal. Such are the various trees found there as the gods enter the forest. It all resembles a lovely painting produced in Jambudvīpa.

“The trees have many gorgeous features, colors, forms, and shapes. As if looking at the surface of a clear mirror, the gods see reflections of goddesses upon the trees. Enraptured, they will rush forth to see more. In this manner, they venture into that Incomparable forest in order to fully enjoy the many pleasures of the forest, which is full of goddesses, music, and the sounds of instruments.

“When they enter the forest, divine birds sing in a deeply endearing manner. The gods behold these flocks of birds with their golden feathers and bellies like beryl, silvery backs, and eyes that resemble karketana. As they see and hear these birds that warble in the most enchanting manner, the gods will rebuke their own birds, telling them, ‘Birds, listen! The singing of these birds, with their vibrant tunes, calls, and colors, outshines even the songs of goddesses and makes them sound plain.’ Then, having listened to the songs of the birds, the divine sons proceed farther into the forest to play.

“At this point, they will see a lotus pond called Lotuses Resembling Sunlight teeming with lotus flowers with petals that beam like a thousand suns. Dressed in their multifarious garments and ornaments, the divine sons will approach the pond to examine it further. As they encircle the pond, the gods and their accompanying goddesses will then dance, sing, joke, play, and enjoy themselves upon the banks of the pond. This drives the gods crazy with passion due to their numerous intense experiences of bliss, and thus, right there, they all succumb completely to their divine passions.

“Next, the gods will venture farther into the forest in that great heavenly realm. As troupes of goddesses dance decked out in their various garments and ornaments, they all proceed toward a place known as Forest of Flowing Rivers. There, the sundry rivers flow with streams of milk, water that tastes like wine, winter wine water, and divine drinking water. Many bees and hundreds of flocks of birds thrive by these rivers that cascade over stones of gold, coral, silver, and numerous other minerals. Attended to by coteries of goddesses, the divine sons come to play, and thus they tarry for a long time, enjoying themselves and carousing with the goddesses.

“From the flowing rivers the gods next proceed to another part of the forest where divine flowers grow. The fragrance of these heavenly flowers that never wither can be detected for up to ten leagues. One of the flowers is called moonlight and has a color like the moon. Another one is called sunlight and is of the color of the sun, yet without any burning light. The fruits of that orchard resemble the planets and stars. The divine sons will enter that part of the forest and discover a rich variety of fruits. Some of these fruits are sweet like honey, some have a tart taste, while others are soft and melt in your mouth. There are also fragrant fruits, fruits that have a wonderful fragrance, fruits possessing all six tastes, fruits that taste just as one pleases, and fruits with a taste one never tires of. The fruits with such features are the product of the gods’ positive karmic actions as they manifest within the Incomparable forest.

“When the gods have enjoyed themselves, played, and frolicked, and also plucked, eaten, munched, drunk, and relished the fruits in that part of the forest, they proceed to another part of the forest known as Dancing Birds. There they will encounter flocks of birds that sing, call out in various ways, perform various dances, and fill the air with mellifluous tunes. The gods gambol freely there, listening to the melodious sounds.

“Next they proceed to another grove known as Merging. This part of the forest receives its name from the fact that all the fruits, flowers, rivers, trees, and birds that were mentioned previously can be found there. This forest is filled with the five divine sense pleasures, and thus the divine sons can frolic and enjoy themselves there. Taking up residence, they will keep rollicking there for an exceedingly long time.

“At this point Śakra, ruler of the gods, will think, ‘My divine sons are lost in carelessness. Have they not yet understood that all these pleasures eventually will come to nothing?’

“Aware of the thoughts of Śakra, king of the gods, the divine sons will then return along the way they came and eventually arrive back at the residence of Śakra, king of the gods. The goddesses will also rush ahead, wishing to enjoy themselves at Sudharma, the divine assembly hall.

When Śakra has inspected the divine sons upon their return, he will utter the following verses:

“ ‘How could one ever be satisfied By those objects one craves for? When free from the craving for satisfaction, Embodied beings are free from suffering.

“ ‘People who are fond of objects Will never be happy. The objects are seen to be like poison; Their vicissitudes are unbearable.

“ ‘How could those who pursue objects Without beginning or end Possibly be happy, Either in this world or the next?

“ ‘Birth always ends in nothing at all, And youth passes quickly. Meeting and parting Are invariably seen together.

“ ‘Fooled in so many ways And obscured due to pleasure and beauty, Beings who are deceived by delusion Will never develop disenchantment.

“ ‘Thus, all childish beings Play with the objects they crave. Still, in the same way as burning wood, These objects will never satisfy them.

“ ‘People thus deprived of satisfaction Are all fooled by objects. Even as they approach death, They still cannot separate from these various appearances.

“ ‘Without having gathered provisions for their journey, They remain deceived by objects. Dulled completely by their craving, The gods die helplessly.

“ ‘To you who are deluded by desire, This is my teaching. This is a true ground for the Dharma, But you must always take care of yourselves.

“ ‘People who practice the Dharma Will gain happiness upon happiness And rapidly proceed To suffering’s transcendence and peace.

“ ‘Therefore, always create stores Of merit for the beyond. Those who constantly create virtue Become well trained and proceed to the realm without defilement.’

“As they hear these words of Śakra, Their minds then become pure, peaceful, and gentle. For all the sons of Śakra, This is their father’s teaching.

“In this way Śakra, king of the gods, will explain to his sons how positive actions block the gateways to the lower realms, and in this way he establishes them upon the excellent path.

“Next, everyone will proceed to the forest called Colorful in order to dwell happily there and engage in virtuous actions. As a result of his many positive actions in the past, the forest called Colorful features many different palaces of Śakra, king of the gods. There are five hundred such palaces—some made of crystal and others of coral, gold, silver, sapphire, great sapphire, and refined gold. Many hundreds of thousands of beautiful trees grow in that forest, and it is also adorned with lotus flowers in the colors of the rising sun.

Acknowledging this, Śakra will utter the following verses:

“ ‘Merits will yield enjoyments Numbering in the hundreds of thousands. Performing many kinds of virtue Will ripen in many different ways.

“ ‘People who fail to perform positive actions And instead become slaves of their minds Will be deceived by the enemy that is their mind. Thus, they will helplessly fall into the lower realms.

“ ‘All the different palaces Are due to different karmic actions. When gods reap divine experiences within them, Their positive activity will only increase.’

“When Śakra, king of the gods, has spoken these words, they will proceed to another multistoried palace, also produced by positive karmic actions. The palace is equipped with colorful seats that are soft, spongy, and studded with beautiful jewels. The palace is also adorned with splendorous garlands. When he has examined the palace, Śakra, king of the gods, will enter for the sake of pleasure and enjoyment. The palace is made of precious materials and adorned with resplendent jewels. It is aglow with numerous lights and is teeming with gorgeous flowers. When he has entered this palace, Śakra will play and revel in the park, attended to by many bevies of goddesses. The park displays an exquisite undulating landscape with a wealth of different kinds of flowers and various golden birds that sing. Here and there stand gorgeous trees of the seven precious substances in which birds tweet and bees hum. The landscape also features several wish-fulfilling trees. Śakra, ruler of the gods, inspects all these features, and then he and the gathering of splendid and magnificent gods, more radiant than the sun and the moon, venture into the park and frolic there.

“Śakra, king of the gods, will then catch sight of a beryl mansion surrounded by golden trees. The mansion is beautified with pairs of golden and silver pillars and adorned with lotus pools of blue beryl. Seeing this, he will think, ‘I should go to stay in that mansion.’

“At this point the gods will think, ‘Now Śakra, king of the gods, will enter that multistoried mansion. We, along with our retinues and attending goddesses, should now go singing through the forests and parks where we can play and be happy.’

“Śakra, for his part, thinks, ‘If the gods and goddesses grant me the opportunity, I shall enter that mansion.’

“The gods will then exclaim, ‘Please go and enjoy yourself in your parks!’ Having heard those words, Śakra will then go where his attendants are and play within the groves, parks, and gardens, among the lotus pools and ponds.

“Next, the king of gods will proceed to the multistoried mansion and enter that beryl abode, taking his place upon a seat of colorful, divine cushions made of unwoven fabrics. While seated there, inspired by his previous positive and virtuous karmic action, he will begin to examine the surface of a very bright wall. Then, as if here were looking at a painting, upon that wall he will perceive all the Śakras that have previously passed away. He will behold the names that are written upon the wall, all of them being names of deceased rulers: Excellent Wealth, Endowment, Possessor of Excellent Conduct, White, Excellent Intelligence, Universally Blissful, Steadfast One, Universal Observer, Thousand-Eyed One, Enjoyer of All, Thousandfold Light, Adorned with Glorious Garlands, Endowed with Glory, Blue-Colored One, Immortal One, Immutable One, Bliss Maker, Holder of Supreme Gifts, Auspicious One, Ever-Joyous One, Śakra, and so forth.

“Śakra will see how all those rulers passed away from the Heaven of the Thirty-Three. He will notice how they took birth there due to virtuous karmic actions and how once those actions were exhausted they transmigrated. He will observe how they again took birth among hell beings, animals, and starving spirits and thus underwent numerous forms of physical pain. He will see how they were tormented and struck by severe suffering throughout all those lives. All of this Śakra will see reflected upon the wall.

“When those previous rulers were born as starving spirits, they suffered the physical pain of starvation and thirst, and their bodies were held together by nothing but skin, bones, and sinew. When born as animals, they underwent the torments of mutual predation, and as humans, they suffered the pains of continuous searching.

“Seeing all this, Śakra will think, ‘Cyclic existence is excruciating and can yield no happiness. Alas, the harms of cyclic existence are pervasive and abundant. All is pointless. In this cyclic existence, there is not so much as a hair tip of anything permanent, lasting, durable, or changeless. Alas, all those rulers experienced the fruits of their own actions and then died, only to take birth among hell beings, animals, and starving spirits. Who can enjoy such happiness, which in the end turns into pain? Alas, this cyclic existence is utterly unbearable and horrifying—extremely unpleasant. All those so-called rulers of the Heaven of the Thirty-Three had the fortune of tremendous bliss and yet, by the same token, went to destinations that are exceedingly unbearable.’

“Thus disillusioned, Śakra will think of his own situation. He will then see that for him the passage to the lower realms is closed, and that once he leaves the heavens, he will be born among humans. When he then later dies as a human, he will again be born among the gods. Moreover, while being human, he will be born in an excellent land with affluent regions, towns, and cities. He will become a member of a good family, abide by excellent conduct, and have excellent qualities. His family will be free from wrong views, arrogance, conceit, and pride. Śakra will observe that if he is born among humans, he will either take birth in a royal family or otherwise become a minister who constantly pursues pure conduct and is endowed with excellent qualities, true mastery, and great power.

“When he asks himself where he may be born once he has died as a human, he shall foresee that he will take birth among the gods, where he will possess supreme miraculous powers and tremendous strength and be free from any remaining shameful faults. Thus, when the other gods eat, they will feel very ashamed of their food, which is mixed with negativity and produced through negative karmic actions. Such food appears whenever such actions have been engaged in, and the sight of that food causes the gods tremendous shame.

“When Śakra sees his amazingly plentiful, delicious, and abundant foods, he will wonder how many lives will remain like this for him. As he scrutinizes the palace wall, he will then observe how he will transmigrate back and forth between the realms of gods and humans seven times. However, he will fail to see an eighth life of his—neither among gods nor among humans, hell beings, animals, or starving spirits. This will make him wonder, ‘I do not see myself anywhere among those beings. Where might I be born next?’

“Failing to see himself anywhere, he will become very shocked. He will for a long time remain perplexed, thinking, ‘Oh, I cannot see my eighth life!’

“Finally, he will remember, ‘I did hear the Blessed One say that after seven lives, I would become a stream enterer and that thereafter I would enter the field free from any remainder of the aggregates. I must now be in possession of that kind of fortune.’

“Having realized this, Śakra will prostrate to the Blessed One, paying homage with an extremely buoyant and unsullied mind. Then he will once more sit down upon his exquisite cushions of extremely luxuriant, unwoven fabrics and his seat of gold from the Jambu River. At that point, his reflection will again appear upon the surface of the wall.

“Śakra, king of the gods, will now think, ‘I shall go to the divine assembly hall of Sudharma to see the gods there.’

“He will then rise from his seat and proceed to the forest Colorful, where he will enjoy himself and frolic among the gods and goddesses, reveling ecstatically in his rich possessions of divine pleasures of the five senses. The forest Colorful abounds with beautiful birds, trees, lotus ponds, pools, and parks. When the gods and goddesses who live there see Śakra, king of the gods, they will take up their cymbals and various instruments and approach him. As they approach him, they will address him sincerely and minister to him, all of them performing dances, singing, and engaging in merrymaking. At this time, walking in front of Śakra, an attending troupe of goddesses striking various poses and wearing various garments will play musical instruments. In this way, Śakra will proceed to the divine assembly hall of Sudharma. Everyone will follow him delightedly, playing cymbals and various instruments, dancing, laughing, rollicking, and making merry.

“Next, the gods who stay at Sudharma will come forth, wishing to pay their respects to Śakra. They will emerge in groups from Sudharma, playing cymbals and singing various songs. As the great assembly of deeply joyous gods perform dances and sing extremely beautiful songs, their tunes fill the entire realm of gods. When the gods that reside in other heavenly forests and parks hear those tunes, they will also experience the divine pleasures of the five senses, and they too will frolic and enjoy themselves. They will then also proceed to the divine assembly hall. Once there, they will address Śakra sincerely and request him to proceed victoriously. Thereupon Śakra will journey to the divine assembly hall of Sudharma accompanied by many hundreds of thousands of gods. Due to their various virtuous actions, the gods sing and dance and wear variegated garments and ornaments. To be born among them is an effect of having observed and cultivated discipline well.

“The entire gathering of gods will then enter Sudharma. This abode of Śakra measures five hundred leagues and is adorned with pure gold. It features beautiful trees of beryl and other magnificent trees, as well as delicate blooming flowers with exceedingly delectable fragrances that can be sensed from a distance of five leagues. The abode is attractive, delightful, beautiful, agreeable, and unconquerable, and everyone at the divine assembly hall is protected by Śakra. In this way, everyone there enjoys pleasures of the five senses, frolicking together with Śakra and a throng of nine hundred million goddesses.

“Within Sudharma, the gathering of gods will proceed to the Mansion of Great Joy with its pillars of beryl, gold, silver, and coral. The mansion is adorned with seats of gold that are covered with colorful cushions of unwoven fabrics. The cushions are soft and spongy. Upon those perfect seats, the entire gathering of gods will seat themselves at Śakra’s invitation.

“Then Śakra, king of the gods, will speak to the divine gathering: ‘Due to our positive actions we were born into this divine world. It is certain that once those deeds are exhausted, we will fall. We ended up here among the gods in accordance with our karmic actions and we are now experiencing our share of karmic effects. But in the end, we will once again fall. Therefore, gods, acknowledge all this suffering and do what is virtuous!’

“When they have heard these words of Śakra, everyone will say, ‘Śakra, it is just as you have understood. We will experience our share of karmic effects and we are going to fall from our bliss and happiness. Therefore, please teach us what causes may prevent such a downfall.’

“To this Śakra will reply, ‘Neither below, around us, right here, or above is there anything that is conditioned and yet permanent, enduring, or unchanging. So enough with this mind that is constantly attached to afflictions! It brings endless suffering and nothing good. Its nature is nothing good. It does not yield knowledge of causes and conditions—it produces them. It prevents us from understanding how vast this suffering is. When you die, most of you will leave these lofty realms and take rebirth among hell beings, starving spirits, or animals. Thus, those who are born here due to their positive actions will come to experience their share of karmic effects. That is how they experience the pleasures of the gods in heaven. Yet when karmic actions turn against them, they will fall, and their experience will become that of the hell beings, starving spirits, or animals. Gods, you must therefore be extremely careful about this!

“ ‘In summary, the Dharma that has been taught by as many buddhas as there are sand grains in the river Gaṅgā, that which brings liberation from cyclic existence, is precisely this: Due to the condition of ignorance there will be formation; due to the condition of formation there will be consciousness; due to the condition of consciousness there will be name and form; due to the condition of name and form there will be the six sense sources; due to the condition of the six sense sources there will be contact; due to the condition of contact there will be sensation; due to the condition of sensation there will be craving; due to the condition of craving there will be grasping; due to the condition of grasping there will be becoming; due to the condition of becoming there will be birth; and due to the condition of birth there will be old age and death, grief, lamentation, suffering, distress, and disturbance. This entire great mass of suffering arises in that way. Furthermore, when ignorance ceases, formation will cease; when formation ceases, consciousness will cease; when consciousness ceases, name and form will cease; when name and form cease, the six sense sources will cease; when the six sense sources cease, contact will cease; when contact ceases, sensation will cease; when sensation ceases, craving will cease; when craving ceases, grasping will cease; when grasping ceases, becoming will cease; when becoming ceases, birth will cease; and when birth ceases, old age and death, grief, lamentation, suffering, distress, and disturbance will all cease. This entire great mass of suffering ceases in that way.

“ ‘Therefore, gods, by seeing and understanding this process of the evolution and reversal of cyclic existence, one will bring the afflictions to their point of exhaustion and achieve liberation and what is known as the transcendence of suffering—that which is indestructible, permanent, never aging, deathless, and free from defilements. This, gods, is how living beings achieve liberation from cyclic existence.

“ ‘Other than this, nothing that is conditioned can likewise be indestructible, inexhaustible, unaffected by dissipation, or capable of lasting throughout all lives. No such thing can be found within cyclic existence. Nowhere is there lasting happiness, freedom from falling, or an absence of exhaustion and destruction. There is nothing that does not cease once it has arisen.’

“When they have heard these words from Śakra, those gods who in their past lives trained their minds and delighted in the sacred Dharma, but whose minds were nevertheless extremely feeble, will now begin to take care. They will develop single-pointed faith in the Buddha, Dharma, and Saṅgha, and plant the seed of the transcendence of suffering by engaging in actions that lead to bliss. Those who have not trained their minds, on the other hand, will once more become careless and disturbed. Fooled by craving, they will again pursue the enjoyment of their wealth of divine pleasures of the five senses. Thus, those who are deceived will play and enjoy themselves, and there will be no end to their suffering in cyclic existence.

“When Śakra, king of the gods, has taught the Dharma, the four guardians of the world will come to the divine assembly hall of Sudharma looking for Śakra, king of the gods, and his retinue of gods. From a distance they will see him residing upon his throne, surrounded by his divine retinue, blazing with splendor and endowed with the incomparable pleasures of the gods. The four guardians will then approach. As they come before Śakra, they will address him sincerely and take their places upon supremely delightful, divine seats. After a while they will then rise from their supremely delightful, divine seats and, facing Śakra, they will address him as follows: ‘Ruler of the gods, in Jambudvīpa people endeavor in the ten virtuous actions and they delight in the sacred Dharma. They respect their mothers, their fathers, mendicants, and brahmins, and they are respectful toward the elders in their families. Ruler of the gods, we request that you rejoice!’

“Having heard these words, Śakra, ruler of the gods, will reply, ‘Gods, I am happy. Great kings, you guard the world, and you truly enact your wishes to benefit the world. Now that you have heard that I am happy, you should be delighted too.’

“The guardians of the world will also inform Śakra about people who are unrighteous and pursue improper activities. In this regard, they will say, ‘In Jambudvīpa there are unrighteous people who pursue improper activities. They do not respect their mothers, their fathers, mendicants, or brahmins, and they do not follow the elders of their families. The forces of the māras are flourishing and the forces of the sacred Dharma are waning.’

“When he hears such words, Śakra, king of the gods, will summon the gods of the Heaven of the Four Great Kings and of the Heaven of the Thirty-Three who are inclined toward him. Then he will say to them, ‘Firm, Overjoyed, and other such asuras have risen from the world below. Along with the unrighteous nāgas, such as Pramatha, they are on their way to wage war with us. Gods, prepare yourselves!’

“As instructed by Śakra, the gods of the Four Great Kings will then quickly take up their various arms and weapons, just as described earlier, and so they will proceed to Moon Mountain. Then the guardians of the world will set out, as will Śakra, ruler of gods. Śakra will proceed surrounded by a gathering of various gods that are all in the prime of their youth and adorned with divine garlands, garments, and ornaments. Thus, followed by goddesses and surrounded by gods, he will proceed with his entire gathering to the forest known as Endowed with Everything.

“Compared to other parks, this one is like Mount Sumeru compared to a single hair. It stands out just as the moon encircled by planets and stars, the sun surrounded by planets, or Mount Sumeru surrounded by a thousand golden mountains. The beautiful trees in this forest display divine colors of gold, silver, beryl, sapphire, and ruby, and the garden is adorned with divine flowers. Flocks of delightful songbirds flutter about in this park, which also features exquisite ponds full of divine lotus flowers. This great park is where Airāvaṇa, Śakra’s elephant, plays with his elephant cows in the ponds, as described previously. Within groves of beryl lotuses, he frolics with his elephant cows. Just as Śakra, king of the gods, is attended to by various groups of gods and goddesses, so the king of elephants enjoys a similar situation. Among lotuses of refined gold that beautify him with a wonderful light that resembles the dawn of a hundred thousand suns, he enjoys himself, reveling and frolicking. Although he is an animal, he nevertheless experiences divine pleasures.

“When Śakra, king of the gods, arrives at the ponds, he will massage and stroke Airāvaṇa with both his hands and say, ‘Ah, my king of elephants is needed in this war. When the gods and asuras fight, I shall ride him to victory.’

“Once he has wiped down the supreme elephant, Śakra will proceed toward the mansion known as Freedom from Suffering, which is located within that same forest. Surrounded by his retinue of gods and goddesses, he will ascend the stairway to the mansion, which forms a bridge across the water, and then enter the palace. Inside the mansion, the king of gods will proceed to frolic and enjoy himself along with nine hundred million goddesses. Together they will romp, take pleasure, and revel in their exquisite endowments of divine pleasures of the five senses.

“In this manner, the king of the gods experiences enjoyments in accordance with his own karmic actions. The gods and their king will continue to enjoy every pleasure within the hundreds of parks at the divine assembly hall of Sudharma, until finally their completed and accumulated desirable, attractive, and delightful acts, which are to be distinctly experienced in a blissful karmic ripening, have come to exhaustion. Until that point, they will keep playing and enjoying themselves to the tune of music from the five types of instruments. Once they die at the divine assembly hall of Sudharma, they will, in accordance with their karmic actions that remain to be experienced, be born among hell beings, starving spirits, or animals. If they are born as humans, in accordance with their causal actions they will have perfect happiness and pure intellects. They will become leaders of families, towns, lands, and cities. They will also be born as friends and family and live happily together.

“In the case of the king of gods himself, the passage to the lower realms is blocked. Still, when he has examined the deaths and rebirths of the other gods, he will utter the following verses:

“ ‘The parks of this land are endowed With all sorts of lotus flowers, Supreme diversions and enjoyments, And great jewels.

“ ‘There are precious ponds and cascades, Various beautiful stones, Assorted trees and flowers, And flocks of different birds.

“ ‘There are wish-fulfilling trees Of gold and flawless beryl. The silver and gold are pure And the forests grow in an abundant variety.

“ ‘Humming bees adorn The pools of lotus flowers. The mansions are delightful And adorned with precious jewels.

“ ‘Beautifully adorned and delightful, This place offers everything gods require. All the gods experience such pleasures, Yet all beings are subject to change.

“ ‘Alas, the pleasures of the gods, Who are fooled by craving, Are illusory and resemble bubbles of foam Or the cities of the gandharvas.

“ ‘Craving is like poison or fire, As it brings the world destruction. Those floundering in the ocean of craving Are all being destroyed.

“ ‘Blinded by desire, they know no contentment. Wishing for pleasure, they cannot get enough. What shall become of these gods When they are burned by the fires of death?

“ ‘Craving makes the whole lofty world Bad from the beginning, nothing noble. It leads the bewildered gods Into the clutches of death.

“ ‘Gods, humans, asuras, Yakṣas, hell beings, and nāgas Must all helplessly shamble onward Due to the horrifying noose of death.

“ ‘Thus, the entirety of the three realms Are bound together by the shackles of death. Those bewildered by craving Are helpless and see nothing.’

“When Śakra has thus seen how the impermanent gods keep being born and dying, he will utter the following verses so that they may understand:

“ ‘Homage to the Blessed One, Who is committed to benefiting all beings. The Blessed One has said much to worldly beings About the poison of craving.

“ ‘In short, in terms of cognitions and cognized objects, He has comprehended everything. Outside of cognitions and cognized objects, There is no third category to be observed.

“ ‘All of this is impermanent, suffering, empty, And devoid of any creator. This is what the Buddha, the teacher of the path, Has described as cyclic existence.’

“Thus, with a stainless mind marked by this seal, the ruler praises the Blessed One. Afterward, he will once again pursue the enjoyment of divine pleasures and thus experience all the pleasures of the gods.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm within the Heaven of the Thirty-Three known as Dwelling in the Lofty. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how someone may convince a murderer to observe the discipline of giving up killing for even a single day. Such a person may also cause those who wish to become free from cyclic existence to give up the small fruits that result from stealing, while subsequently living in fear of royal punishment. When such people later separate from their bodies, they will go to the joyful higher realms, taking birth among the gods in the Heaven of the Thirty-Three, within the realm of Dwelling in the Lofty.

“Dwelling in the Lofty is situated on the higher reaches of Mount Sumeru. One’s karmic actions cause different appearances, and this realm is distinguished by bright gold and silver. Once the gods have ascended to Dwelling in the Lofty, they have a view of the entirety of the slopes of Mount Sumeru and its many, distinct features of gold, silver, and beryl. Wearing divine garlands and garments, they will then enjoy themselves and frolic upon the ground that is adorned with gold. Surrounded by beautiful goddesses they will enjoy themselves and romp within the forests and parks.

“Rivers of nourishment and beverages flow constantly in that realm. Thus, there are the River of Sweet Taste, River of Strong Current, River of Enjoyments, River of Great Enjoyments, River of Layered Flows, River of Strong Garlands, River of a Thousand Flows, and the River of Free Flow. Those rivers all flow with an abundance of different drinks that are of different tastes and colors and are free from the detrimental side effects of intoxication. Some are colored like milk and others like ruby, lapis lazuli, beryl, and gold. Still others have mixed colors. Thus, the waters of those delicious and constant rivers flow in an exceptional way.

“The realm also abounds with delicious edibles having a wide range of fragrances and colors. Sweet like sugarcane, they are endowed with heavenly fragrances. They come in strong and light colors and can yield whichever taste one may desire. Thus, the gods enjoy food with flavors corresponding exactly to their wishes.

“In the groves and forests of that realm grow beautiful and deliciously fragrant flowers, and many kinds of colorful birds live there. In those lovely lands the gods and goddesses play cymbals, sing, and dance, and thus play, enjoy themselves, and rollick. In the forests are groves of śāla trees, great śāla trees, wish-fulfilling trees, constantly blooming trees, and trees through which the wind blows delightfully according to one’s wishes. The trees in those endearing groves are decorated with golden twigs, draped with nets of big and small bells, and are home to hundreds of thousands of songbirds. Within those groves the gods and their ruler are sustained by the pleasures of the five senses.

“The gods are all friends with one another, and they pursue only enjoyments. All are free from disease and suffering, hunger and thirst. Their bodies never tire, and they remain free from the discomforts of exertion. Thus, they freely pursue their enjoyments, moving and staying as they please within the enrapturing forests, pleasure gardens, and lotus groves.

“The gods who are thus satisfied by the pleasures of the five senses within Dwelling in the Lofty have luminous bodies that they can make small, large, or light according to their wishes. They go as they please, wherever they please, and just as they please. They obtain whatever they wish for, and whatever they obtain cannot be taken away from them by anyone, for it will remain under their own control. The gods in Dwelling in the Lofty partake of many more pleasures beyond this, and so, propelled by the causal relations of their own positive actions, they continue to enjoy themselves and frolic with the gatherings of goddesses until finally the desirable, attractive, and delightful results of observing discipline, giving up killing, and refraining from stealing have been exhausted. Once that happens, they will die and leave their divine world.

“After their death they will take birth in adherence to, in reliance on, and in accordance with their own karmic actions, and so they may be born among hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of humans, they will, in accordance with their causal actions, become mountain dwellers who live in constant happiness. They will be extremely wealthy and enjoy tremendous pleasures. Their bodies will be exquisite, and they will live in excellent places within groves that are both warm and cool.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Dwelling on Summits. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some people may observe a dual discipline of the body, having given up killing others and having set others free from bondage. Endowed with great power and capacity, such a person may set out on a journey and while on the road come to suffer from hunger and thirst. Still, even if he passes by a sugarcane field, an orchard, or an encampment of shepherds, he will refrain from stealing any milk or sugarcane juice, and he will remain fearful of killing and stealing. When such a holy person, who has set other beings free, later separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling on Summits within the Heaven of the Thirty-Three.

“Born there such people will have abundant enjoyments. They will chase after the numerous objects there, which will seem like rivers, and their desires will likewise appear with the strength of a river. In this way, they will live within a river of desire and an expanse of conceit, and they will remain attached to the island of gratification. Their enjoyments will be like wellsprings and their thoughts like waves. The beautiful forms, sounds, smells, tastes, and textures that they encounter will be like beautiful birds. However, their views will be like ferocious crocodiles that confine them in numerous ways. Thus, within their forests and parks, rivers in which swim the fish of envy will surround them. These gods are unable to cross these rivers of excitement that flow from the mountains of many objects. They are unable to escape from these muddy rivers of craving.

“The waves on the far side of the river Gaṅgā are impossible to see. Similarly, since time without beginning, those gods have been submerged in a deep current. In the realms of desire, form, and formlessness, they have been ravaged by the waves of birth, old age, death, grief, lamentation, suffering, distress, and disturbance. That swiftly running river of craving is the cause of life in hell and, just as humans are incapable of contentment, so also the gods in Dwelling on Summits are driven by a river-like craving. Thus, attended to by gatherings of goddesses and richly endowed with divine pleasures of the five senses, they enjoy themselves, frolic, and revel.

“In that realm stand the following forests: Constantly Ravishing, Constant True Joy, Cloud-Like White Array, Joyous in All Regards, Moon-Like, and Flowing above the Gaṅgā—those are the forests of the gods of Dwelling on Summits. Within them, the gods experience numerous pleasures, and they frolic and revel together with exuberant females. The rivers that they drink from are known as Diversity, Massaged and Touched with the Palm of the Hand, Insatiable, Kumuda Flowers, and Growing Utpalas. All of them have mountains on both banks. Flowering fruit trees of silver, crystal, and gold embellish the delightful divine ground that has manifested through various virtuous activities and performed karmic actions. In those forests, by those rivers, and upon that ground, food and beverages flow like rivers. This is where these gods enjoy themselves with divine music, divine dwellings, and divine garments of unwoven fabrics.

“The bodies of these gods are luminous and without flesh, bones, pus, or blood. Their bodies, voices, and minds are free from weariness, and they remain thoroughly at ease in both body and mind. Thus, they continue to enjoy themselves, frolicking and reveling, until finally their virtuous physical and verbal acts, which are desirable, attractive, delightful, and cooling, and which yield a supremely blissful ripening that is only experienced in the higher realms, have been exhausted. Once that happens, they will die, leave their divine world, and take birth among hell beings, animals, or starving spirits. Alternatively, karmic actions to be experienced in other lives that produce a human existence may cause them to take birth as humans. In that case they will, in accordance with their causal actions, enjoy constant mental happiness and have playful thoughts. They will sport and frolic and be born in an excellent land.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the gods of the Heaven of the Thirty-Three, he will wonder which other places those gods may live in. When he examines this matter with knowledge derived from hearing, he will correctly perceive a god realm known as Dwelling in Excellent View. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice the following instances. People may observe discipline, or they may, without any regard for their own welfare, save the lives or possessions of others who are about to be killed by weapons or who have been taken by a river. Alternatively, some people may suffer from hunger when traveling. Even though others may encourage them to steal, they refrain from doing so. Other people may find themselves in the wilderness, fearing for their survival. Even so, they will not begin to collect fruits and roots unless they have received permission to do so. Such beings fear becoming disrespectful toward the observance of discipline and they are frightened of even the smallest infraction of the bases of training. Thus, when such people later separate from their bodies, they will go to the joyful higher realms and be born in the city of Excellent View.

“The city spans ten thousand leagues and is distinguished by having ten thousand courtyards. The grounds there are made of gold from the Jambu River, and the mansions are made of beryl, silver, gold from the Jambu River, or various sapphires. There are also beautiful thrones made of the seven precious substances. The roads are magnificent, and the road crossings, doors, gates, rooftops, and mansions are all extraordinary. Whenever there is no sunlight, the houses become like lanterns—in such instances, these supreme buildings glow like torches and emit light.

“The city is also decorated with groves and parks, some of which feature beryl trees draped with nets of pearls. In others, the trees are made of gold and draped with nets of silver. Some have silver trees covered with nets of small golden bells. In some parks the trees are of the seven precious substances. In some grow wish-fulfilling trees that provide whatever the gods may want. Some groves are of lapis lazuli and beryl and within them golden birds sing beautifully in many ways. Within groves of golden trees, silver-colored birds sing and play. Within groves of sapphire, stunning ruby-colored birds sing delightfully and play. Within groves of golden trees, birds with variegated bodies sing beautifully and play. Such are the parks that adorn the city of Excellent View.

“The beautiful roads and golden houses are decorated with pillars of silver and beryl trees. Along golden roads stand columns of beryl, golden trees, and houses of gold. Where the roads and homes beautifully meet, there are golden birds. In these ways, the beautiful city of Excellent View displays incomparable wonders.

“Furthermore, the city is adorned with four great forests, known as Net Garland, Great Trees, Luminosity, and Delightful to Behold. All of them measure two hundred fifty leagues and within them flow tens of thousands of streams with golden embankments. The streams are extremely delightful, and their firm banks are adorned with gold, silver, crystal, beryl, and gorgeous trees. Swarms of beautiful bees with beryl wings and silver bodies zip around in the forests, and their humming is so melodious that the sound of any human flute cannot match even a sixteenth of their beauty. The beryl trees grow golden fruits that are extremely fragrant—much more so than any herb—and their fragrance can be sensed within a league. The birds that live there are infatuated by their very nature, and yet when they smell the fruits their infatuation increases a hundredfold. From the golden trees grow silver fruits, of heavenly scent and color, endowed with five tastes. On trees with beryl trunks grow leaves of gold and multicolored fruits. Thus, the forests are endowed with copious colors and various extraordinary features, transcending all comparisons. Such forests surround the great city of Excellent View.

“Like a painting created by thought, all of these features manifest due to the gods’ prior engagement in numerous divine karmic actions, and thus the effects manifest in accordance with their causal actions. As long as the seeds are present, the effects will keep manifesting, and so the gods in the city of Excellent View are carried away by their sundry pleasures.

“By its very nature the city is excellent to behold. Its trees and mansions are adorned with gold and various types of coral, festooned with nets of small bells, and decked out with nets of golden bells that chime melodiously. Within such groves, parks, and gardens reside the gods of Dwelling in Excellent View. Within this divine city, the ornate buildings resound with music and the ringing of cymbals. The city is filled with gods and goddesses who wear beautiful garlands and partake of beverages, while the wind animates the hundreds of thousands of banners and standards.

“Billions of gods reside in that city on the peak of Mount Sumeru, beautified due to their great karmic actions. The gods are tremendously powerful, worthy of offerings, capable of great miraculous feats, and always delighting in the pleasures of their parks. Without exception, Śakra knows all the billions of gods and goddesses that have assembled in hundreds of thousands of divine gatherings there.

“When the gods in the heavenly city of Excellent View go to pursue the delights of the parks, they travel in hundreds of thousands of chariots decorated with numerous stunning banners and standards. Thus, they travel in a display of billions of beautiful, colorful shapes. Some of their chariots are made of beryl and are equipped with drawbars of ruby. Their interiors are of coral and the outer structure of beryl. The platforms are of gold and the chariots are festooned with small bells that ring beautifully. These gods also travel in other fine chariots. In some chariots the drawbars are of gold and the sidings are made of pearl. The platforms are of coral, the outer structures are decorated with emerald, the sides are of coral, and the shafts of silver. Other gods travel in supreme chariots in which the drawbars are of gold, the sides draped with pearls, the platforms studded with rubies, the shafts of silver, and the chariots overall decorated with coral. Thus the gods travel to their parks, riding in many hundreds of thousands of such brilliant chariots that are endowed with incomparable features. From poles of silver fly banners of gold. Banners are attached to poles of ruby. Banners and standards of bountiful colors are raised to the sky, one next to the other. Thus, it is in sheer joy that the gods travel to the four great gardens to partake of enjoyments. They travel to the accompaniment of hundreds of thousands of instruments that play many different musical melodies, all of them distinguished by exceptionally excellent and delightful qualities.

“In accordance with their individual inferior, intermediate, or great karmic deeds, they proceed blissfully on their journey. Thus, each god is surrounded by a hundred, a thousand, or a hundred thousand goddesses who dance, sing, joke, and play beautiful music of the five instruments. Accompanied by such offering goddesses, they proceed to the great parks. The goddesses are endowed with divine pleasures of the five senses, and as they meet with the gods, they dance, flirt, and play. In this way the gods develop attachment to pleasure and thus they frolic. Heavenly music fills the jungles as the gods revel in their divine enjoyments on their way to the parks.

“Some travel through the sky as if they were dark, beryl-colored clouds. Adorned with various ornaments, garments, and attire, these supreme gods converse merrily as they fill the sky on their way to the great forests.

“Other supreme gods travel on the golden ground, riding their hundreds of thousands of chariots and raising golden dust to fill the sky. Although the golden dust colors the atmosphere, it does not stick to the gods, except for the faces and garments of those who are coming close to the time of their death. When the other gods see the dust settling in that way, they will regard it as an omen of death. Recognizing that the suffering of death is endless, they will become overwhelmed by pity and so utter the following verses:

“ ‘The objects that manifest are like firewood, And death like a burning fire. Upon this path the gods proceed In their hundreds and thousands.

“ ‘Although their death is seen by others, They do not see it themselves. When later they encounter this difficult time, They will become aware of their suffering.

“ ‘The mind mixed with carelessness Remains fond of objects. Once they are born and obtain a body, They fail to realize that it is sure to die.

“ ‘Those who are fond of carelessness And thus enjoy objects Will be received by the hordes of the Lord of Death And destroyed, as if by poison.

“ ‘You who are caught by the shackles of death Have no one to protect you— Neither can medicine, mantra, nor karmic actions do so, Nor can you be saved by any god or asura.

“ ‘Those whose faces are covered with dust Do not themselves realize it, But the messengers of death have arrived. Death will follow thereafter.

“ ‘Those who fail to see the meaning of happiness But remain constantly desirous throughout their lives, Insatiable in their craving, Will suffer a sudden death.

“ ‘Death has sent an important sign. It is the first message to you. Later, the utterly unbearable Death itself will arrive.

“ ‘That which is adorned with groves and parks Is the experience of one’s own karmic actions. Yet, even on this supreme mountain Sentient beings will be tied up and dragged away.

“ ‘The intoxicated gods who play here Will never feel satisfied by their pleasures. Insatiable due to their ignorant craving, They will fall helplessly to the ground.

“ ‘Just as smoke always occurs Before there is fire, These are the signs of dying, Heralding death’s arrival.’

“In this way, those gods who are less absorbed in carelessness and who previously have been accustomed to practicing roots of virtue will notice the obstacles of the gods and instruct both themselves and other gods. Meanwhile, as those words are spoken, the gods will keep advancing, riding numerous chariots draped with nets of bells. They shine in their numerous garments and are impressively adorned with divine garlands, garments, and ornaments of pure gold. As they thus proceed, they reduce thousands of the peaks upon Mount Sumeru to dust.

“The gods there will be aware of the other gods approaching. Some travel through the sky while others journey upon the surface of the earth. Some travel in chariots pulled along by birds, and some sing and dance together with the goddesses. They will approach the divine lotuses, trees, rivers, birds, fruits, flowers, jewels, and the supremely delightful groves and parks. Traveling in these ways in their chariots, the gods of Excellent View will arrive among the golden trees that shine like the sun. Those that travel through the sky will descend and enter the park. Upon arrival, the gods will gather and play instruments, sing, and perform various joyful dances. Rollicking among each other, they will befriend one another and enjoy themselves without any sense of envy. They will dance, play, and revel.

“Their music is played in the following five ways: using string instruments, drums, cymbals, flutes, and songs. To the sounds of such music, they enjoy food and drink that flow like rivers. In this way, the gods and goddesses enjoy one another’s company as they frolic within the forest. The trees there bear beautiful fruits of beryl and gold, strikingly colored and endowed with a sweet, honey-like taste. Inebriated by the taste of these fruits, the gods will long enjoy themselves together with lovely goddesses of flawless beauty.

“These blissfully infatuated gods and goddesses dance, sing, and joke with one another. When the gods who are servants and followers of Śakra hear their music, they will gather and go before their ruler. Approaching him respectfully, they will all address him sincerely. With joined palms they will speak to the ruler of the gods in the following way: ‘Ruler of the gods, the gods who live in Excellent View have all gone to celebrate in the parks. Ruler of the gods, we request that you be aware of this.’

“When Śakra hears this, he will tell the gods, ‘We shall also go to the park where the gods of Excellent View are. Prepare yourselves to leave.’

“Thus, when Śakra has heard the news, the gods who live at Sudharma will set out in their various chariots. Some ride golden chariots that have beryl shafts and are equipped with standards. Some ride beryl chariots with shafts of gold. Some ride colorful chariots made of the seven precious substances and adorned with standards. Some ride chariots pulled by extremely beautiful golden birds with lovely voices. Some fetch colorful horses with harmonious and agreeable gaits, attach their chariots to them, and thus travel in chariots drawn by horses. There are also some who ride on golden geese whose legs are of beryl and whose feathers are the color of ruby. Thus, the gods travel with Śakra, ruler of gods, to the city of Excellent View and its parks. Other gods ride on peacocks whose bodies are of the seven precious substances. If even in the world of humans the array of a peacock’s feathers constitutes a perfect form, it goes without saying that this is also the case in the heavens that are adorned by the exceptionally positive, karmic actions of the gods. The exquisite colors and designs of the divine peacocks cannot be illustrated by any example. Thus, the gods proceed on their mounts toward the groves and parks of Excellent View. To the sounds of music and song, the merry, playful, and frolicking gods will proceed to the pleasure garden where the inebriated gods of Excellent View reside.

“The chariot of Śakra, king of the gods, has four wheels, each of which has a thousand spokes. The chariot is made of the following seven precious substances: lapis lazuli, ruby, emerald, coral, vajra, crystal, and golden ornaments. Śakra’s supreme chariot is drawn by a thousand swans also made of the seven precious substances. Fully mature and endowed with the finest bodies and caparisons, the swans resemble golden lotuses in bloom, and their voices are so endearing that before them even the songs of goddesses seem unpleasant. Such swans pull Śakra’s chariot as he travels. The chariot is also decorated with five hundred streamers in sundry colors that are attached to poles of beryl, gold, and silver. Thus, the streamers display beautiful colors of blue, yellow, madder, red, and white.

“When the king of the gods in this way rides his chariot, numerous hosts of singing goddesses accompany it, and in front of the chariot travel numerous singing gods, journeying through the sky and upon the surface of the earth in successive groups. Everyone moves as they wish and as they please, enjoying their divine delights to the accompaniment of the five types of instruments. In this fashion, such happy ones proceed to the city of Excellent View and its parks.

“When the other gods see the approaching travel party, they will begin to dance, laugh, rollick, and play music. Picking up various lotuses with stalks of beryl, the gods of the city of Excellent View will emerge from the parks to greet Śakra, king of the gods, and the gods in his traveling party.

“At this point Śakra will say, ‘Come before me. It is good for you to play with one another.’ In reverence of the command of Śakra, the gods will then rush toward the gods of Excellent View in order to receive water. The goddesses will also rush forth to receive water from the inhabitants of Excellent View. In this way, the goddesses that live in Excellent View and those that live in Sudharma run toward each other. The gods will receive petals of golden lotus flowers from one another and then rush to the parks, all the while joking and playing with each other.

“Moving and abiding in the air, Śakra will watch the gods and goddesses as they play with lotus flowers. Even when they have romped around in the water for a long time, the gods still will not have had enough, and so once again they begin to play with the lotus flowers. The gods and goddesses will then play together among the lotuses. Some will play with golden lotuses, others with lotuses that have anthers of beryl and gold, and others again with lotuses that have anthers of various sorts.

“When in this way they have long played and enjoyed themselves with one another, they will then proceed to the fruit orchards. There they will pick up ripe fruits and playfully toss them at each other. Once they are done playing in the orchard, they will next go to a wine grove to partake of drinks that are free from detrimental side effects of intoxication and do not cause dismay. The wines are perfectly delicious, and their tastes adjust themselves to the individual preferences of the gods. Śakra, king of the gods, will then dismount his perfect chariot and proceed to the park, where he takes a seat among the gods. When the gods see that their ruler has arrived, they become delighted and pay homage to him. Everyone will then join their palms above their heads and worship the ruler of the gods, saying, ‘When the ruler of the gods thus remains present, our lives bear fruit. Śakra, king of the gods, sustains and provides for us in a way that surpasses even that of parents.’ In this manner, they will properly venerate Śakra. In response, Śakra will say, ‘You are like my children and my siblings,’ and thus they will properly venerate one another. Then they will again stray into carelessness and remain that way.

“In this way, they will roam through the groves and parks where flocks of birds warble, streams and rivers flow, and beautiful shrubs and bushes embellish the landscape. Rivers of gold there are adorned with lotus groves and parks. The ground is even, soft, and without roughness, yet the landscape undulates delightfully and is studded with gorgeous trees of beryl, gold, silver, and crystal. Food and drink flow like rivers and there is an abundance of fruits. Mandārava flowers, lotuses, and other magnificent flowers adorn the land. Within the thicket, divine men and women engage in joking, playing, and rollicking. The five types of instruments can be heard throughout the parks where the gods and goddesses thus partake of divine food and are pleased by divine objects of the five senses.

“When the inhabitants of Excellent View and Sudharma have enjoyed themselves in this way, they will return to their respective places, and there continue to be merry until finally their completed and accumulated acts with desirable, attractive, delightful consequences have been exhausted. Once that happens, they will die, leave their divine world, and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with those causal karmic actions, live in tremendous, constant happiness. Their intellects will be flawless, and they will be fond of music, dance, singing, joking, and playing. They will always delight in merriment, food, and drink, taking pleasure in copious foods and beverages. They will not be susceptible to epidemics or contagious diseases but live free from suffering.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realm of the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and thus correctly perceive a god realm known as Dwelling in One Direction. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how a disciplined person whose possessions are extremely few and of low quality may take the valuables and food of others. Despite his intense suffering, such a person may then not only give the things he obtains to his children and spouse, but with a well-trained mind, he may also distribute these things among others who are afflicted, and who resort to begging, are destitute, and without a protector. However, because of his attachment to the pleasures of a sexual relationship with someone else’s spouse, that person may then be apprehended and served a death sentence. Thus, he may be delivered into the hands of his executioners and led through the southern gate on the way to the place of execution. Still, in the midst of such calamity, he may succeed in escaping. When later such a person separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling in One Direction.

“Due to their accomplishment of positive actions and their extremely virtuous, great deeds, those who are born in that realm will have luminous bodies that are radiant like the sun. Shining in colors of blue, yellow, madder, green, and white, this natural light of their bodies is ten times stronger than that of all the other gods. As an analogy, while the planets and stars shine their light on Jambudvīpa, the moon is still more luminous. Thus, the natural light from the bodies of these gods illumines and adorns their entire realm. When the gods who have such superb bodies examine their extraordinary features, they find that next to them all other gods seem like nothing more than fireflies.

“As soon as a god is born in that realm, all the goddesses will come to see him. Moreover, as soon as he is born, all his ornaments will manifest. Thus, the newly born god will be in possession of a great sapphire crown jewel that casts its light across a league, outshining any other light in the heavens and all jewels elsewhere. Just as the rising sun outshines the glow of fireflies, so these gods outshine all others.

“From the moment they are born, these gods will bear a crown of the seven precious substances that shines a gorgeous light across a hundred leagues, radiating brilliant colors of blue, yellow, madder, green, and white. Next will appear a necklace adorned with the seven precious substances and then a garland studded with diamonds. Thereafter manifests a belt in the colors of the rainbow, and finally shoes that are studded with the seven precious substances and that radiate variegated light. Whenever the god thinks, ‘I, of such and such a name, wish to travel through the sky,’ these boots will carry him wherever he pleases, and he will travel entirely free from any weariness or harm. After the boots will appear a luminous garment made of various unwoven fabrics. By the light that shines from this garment, their already delightful, heavenly realm will now become even more pleasurable.

“Upon their birth the gods will wonder, ‘What actions could have caused me to take birth here?’ As they examine this question further, they will notice their previous positive and negative actions performed in Jambudvīpa, and how on that basis they have entered into their present experience. Thus, they will think, ‘Positive actions caused me to be born here—it didn’t just happen for no reason.’

“As soon as a god has had this thought, numerous youthful goddesses of perfect physique will appear. The sound produced by their jewelry is as melodious as that of the music of the five instruments in the world of humans. Their delicious fragrance can be sensed across two leagues, outstripping the aroma of any flower. To the satisfaction and joy of everyone, the beauty and youthfulness of the goddesses is unprecedented, and even the quality of their garments will seem better than before. Because of their past positive acts, the gods emit a light that makes the bodies of the goddesses blossom to their fullest, just like the light of the rising sun opens all flowers and makes them bloom. Thus, as the light of the gods touches the goddesses, everyone smiles and indulges in joyous carousing. Placing the goddesses on their laps, the gods carry them gracefully away into the groves and parks. Once there, the goddesses play various instruments before the gods and delight them with smiles as they gaze upon them. This is how they enter the groves and parks.

“In that heavenly realm, the following forests can be found. The Forest of Marvelous Lotuses is such that whenever a god places either of his feet on the ground, a lotus will grow forth that has a beryl stalk, a diamond sprout, a core of gold, and soft leaves and petals and is adorned by beautiful bees. When he lifts a foot and places it somewhere else, a new lotus will appear and the previous one will disappear.

“From there the gods will go to the Honey Water Forest, which is thick with divine golden trees dripping with heavenly wine. The greatest among the gods will drink from this wine that is of divine taste and aroma, and he will then invite the other gods to also drink this honey that is free of any of the detrimental side effects of intoxication and of unprecedented bouquet and taste.

“Once they have drunk from the wine, they will proceed to the forest of Triple Beauty. No analogy can be given for this Triple Beauty. The warbling of the birds, the humming of the bees, and the music of the goddesses are unlike anything else. Within that forest of Triple Beauty, the gods promenade among the parks, lotus pools, and ponds, enjoying themselves, reveling, and rollicking.

“Listening to the many different songs of the birds, and insatiably enjoying the sense pleasures, the minds of these gods are burned by the fire of craving. In this way they continue to enjoy themselves until finally their positive karmic actions have been exhausted. Once that happens, they will die and leave their divine world. Tied by the chains of karmic action, they will be impelled by their own past actions to take birth among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced as a human, they should instead take birth among humans, they will, in accordance with their causal actions, enjoy perfect physiques, be born in excellent families, and possess outstanding qualities. They will have perfect happiness, provide for their own needs, be independent of others, and do as they please. They will be free from sickness, harm, or discomfort and enjoy tremendous wealth. They will be born during threefold endowment, or within a family of leaders, as someone in charge of half a country, as a regent, or as an exceedingly rich businessperson who possesses wealth, grain, gold, and silver in abundance.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Forests. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how a person who has apprehended a thief that could rightfully be punished may refrain from punishing or harming that thief due to fear of what lies beyond this world. With a wish to benefit others, and out of loving concern, such a person may also work to release thieves that are held by others, offering them a bed, bedding, medicine, and household articles and helping them attain what they need.

“Such people would also never knowingly steal anything themselves. They will speak gently, in few words, and in a way that is helpful. They will respectfully bow to the Buddha every day, paying homage and offering flowers or incense while bringing his qualities to mind. They will also physically express veneration for the gurus, rising quickly and bowing with respect. They will always speak pleasantly, and when they see unwholesome company they will not associate with such persons by having fun, walking, or conversing with them. They will also avoid enjoying themselves together with people whose minds are afflicted, who are not noble, and who are shunned by the world. Instead they will look straight ahead and refrain from not sitting down with such people. They will have proper regard for elders and respect them. They will have love for sentient beings and not cause pain to others. They will be praised by the whole world and themselves show respect for those who speak pleasantly and gently. They will be endowed with a discipline of proper discernment, and they will not unjustly harm male or female servants, employees, or workers. They will refrain from overeating and letting themselves go. They will refrain from living in a harmful way and avoid fits of agitation. They will avoid impure means of livelihood, such as butchery, business, hunting with dogs, trapping, and so on, and they will desist from trading and other forms of non-Dharma. They will have no interest in bars, and they will avoid dependency on women, unwholesome actions, and flawed conduct. They will avoid divulging the secrets of others, have no hidden ill will against friends, and avoid making enemies. They will refrain from spying on others and informing the authorities. They will refrain from taking produce from the fields of others, refrain from taxing a population at more than a sixth, and they will not confiscate the fields, water, or property of others. They will refrain from taking fruits that belong to others, whether by day or night, and they will be entirely, partially, or slightly free from the intention to steal.

“What does it mean to be slightly free from the intention to steal? It means to refrain from engagement in the preparatory stage of the act of stealing. Intermediate freedom from such action is to confess what was done, regard it as a mistake, and refrain from such actions in the future. Great freedom from the act of stealing is to avoid engagement in the preparatory stage of the act, prevent others from engaging in it, encourage others to confess such misdeeds, and avoid rejoicing in such acts while disassociating from its perpetrators. Based on the individual degrees of lesser, intermediate, or greater relinquishment of the intent to steal, there will, correspondingly, be lesser, intermediate, and greater effects.

“People who in this way pursue positive actions and give up flaws will, upon separating from their bodies, go to the joyful higher realms and be born among the gods in Dwelling in Forests.

“Once born there, their divine bodies will have no flesh, bones, pus, or blood, and there is no analogy that could illustrate the bliss they experience. Nevertheless, to provide some slight indication, think of the difference between being born in the Reviving Hell and being a universal monarch of the golden wheel, a human who experiences the pleasures of the gods and possesses all the seven precious substances that exist on the four continents. That may provide a slight indication about the gods of Dwelling in Forests.

“Dwelling in Forests extends across three thousand leagues on top of Mount Sumeru. The realm is adorned with glorious divine trees of the seven precious substances and features beautiful rivers. In the forest known as Action grow trees of gold. When the gods wish to go somewhere, they think, ‘Let the trees follow us!’ As soon as they develop such a wish, the gods of Dwelling in Forests will be followed by the trees wherever they may go. Just as, for example, the wheel of the universal monarch begins to travel through the sky as soon as the monarch wants it to, so the trees will journey through the sky whenever the gods want them to. They will also descend to the ground wherever the gods want them to. Thus, the trees will move from one place to the next, just as a flock of birds may fly to a place, stay there for some time, and then fly off to another. This is one of the powers of the gods of Dwelling in Forests, generated by their own karmic actions.

“Another such power of their positive actions causes birds that warble as beautifully as music of the five types of instruments to follow them wherever they go. The power of their positive karmic actions is also such that, wherever the gods may desire to travel, there will be lotus ponds alive with humming bees and beautiful golden swans, ducks, and yellow geese. When, adorned with divine garlands and garments, the gods of Dwelling in Forests travel through the sky, the power of their positive actions will also make lotuses with beryl stalks appear. These lotuses have a thousand petals, and upon each of these lotuses is a goddess to whom the gods will flock. Once the gods in Dwelling in Forests thus reside within such divine lotuses, the power of their positive karmic actions will make vessels filled with divine beverages appear from the sky and pass into their hands. The gods and goddesses will then drink together and be happy, singing songs and cavorting until they decide to go somewhere else. The power of the positive actions of the gods in Dwelling in Forests also lets them obtain whatever they wish for. Whenever they wish to travel from one divine abode to another, the mountain or peak where they arrive will have divine flowers and fruits, perfect rivers, and exquisite groves and parks. All such things will manifest out of the sky. Together with the goddesses that surround them, the gods in this realm sing songs to the accompaniment of music of the five instruments as they travel through space from one place to the next.

“Whenever the gods dwelling at Sudharma and Excellent View catch sight of this joyous and lofty abode, they feel just as a traveling human in Jambudvīpa would feel if he happened to come upon a divine palace. The gods of Sudharma and Excellent View will then say to each other, ‘Oh, the gods of Dwelling in Forests enjoy such supreme pleasures. Their bliss is far greater than ours, as they revel to the tune of music from the five instruments, going and staying wherever they like, roaming unhindered from place to place.’

“Śakra, king of the gods, will then take his seat upon a thousand-petaled lotus flower that has a stalk of divine gold and beryl. Sitting there together with the fine goddesses, he will travel through the sky. Produced by positive karmic actions, Śakra’s delightful lotus flower is delightful in the following ways: upon each of its petals perch five goddesses adorned with divine garlands, garments, and gold ornaments. Playing the music of the five instruments, the goddesses are totally elated and ecstatic, all of them facing toward Śakra. All the goddesses are completely infatuated by their own exquisite forms and youthfulness. Thus, together with Śakra, all of these goddesses glide across the sky to the realm of Dwelling in Forests.

“When the gods in Dwelling in Forests see Śakra, they are overjoyed. Descending from their abodes, as described before, they will come forth to welcome Śakra, king of the gods. Bowing their heads to the ground before him, they will offer him praises. The gods that serve Śakra and the inhabitants of Dwelling in Forests will then gather around Śakra in utter joy and accompany him across the sky as he travels to whichever pleasure garden, mountain peak, forest, grove, lotus pool, or other destination he may wish to visit. When the followers of Śakra have frolicked for a long time, they will return to their realm, coming back in the same way as they left. Śakra will then proceed to the divine assembly hall of Sudharma.

“Thus, driven to distraction by delightful forms, sounds, smells, tastes, and textures, these gods continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, delightful consequences have been exhausted. Once that happens, they will die, leave their divine world, and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal karmic actions, enjoy constant and supreme happiness, never falling ill and always being free from harm. They will be extremely wealthy and enjoy supreme pleasures. Without fear of external armies, they will become the king or regent of one of the subcontinents.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and thus correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Various Chariots. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how an inappropriate king, an inappropriate minister, or other inappropriate people, who are filled with greed and have no fear of karmic action, may prevent the delivery of supplies to the site of a stūpa. However, a holy person who has trained his mind and thoughts may praise the buddhas either by recollecting their qualities or by chanting in an extremely beautiful and clear voice. By doing so, he may prevent this activity or cause such obstructors to be replaced. When such a holy person later separates from his body, he will go to the joyful higher realms and be born among the gods in Dwelling in Various Chariots. Once born there those who engaged in such exceptionally virtuous actions will enjoy themselves, rollick, and revel to the sound of music of the five instruments.

“Birth in that realm may also be the effect of other actions, namely those of giving up killing and stealing. Thus, one may free deer from hunters with dogs, refrain from such hunting oneself, avoid encouraging others to engage in such hunting, and refrain from rejoicing in such hunting. How does this relate to refraining from and relinquishing theft? This means to avoid punishing others when one has become the ruler, king, or minister of a given place, to cause others to give up such punishment, and to make others abide within what is right or the rule of law. Those are the second kinds of actions that yield birth in Dwelling in Various Chariots.

“The gods in that realm play with various chariots within a forest that measures three thousand leagues. Hence, the name of that realm: Dwelling in Various Chariots. The gods that live in that realm rollick merrily. Among and within the chariots are beautiful lotus flowers of gold and silver with beryl petals. There are also beautiful, fragrant pools where lovely beryl-colored bees swarm around.

“The following colorful features manifest within the forest. In the lotus pools grow flowers with colorful petals, such that some lotuses are half sapphire and half beryl. That is one colorful feature. Other flowers are half beryl and half gold. That is another colorful feature. Another is that some flowers have a hundred petals, half of which are golden and the other half the color of ruby. Another colorful feature is that around lotuses with ruby petals hover golden bees, and around lotuses with silver petals hover ruby bees. Another colorful feature is that lotus stalks of beryl are enveloped in gold, lotus stalks of gold are enveloped in precious substances, lotus stalks of silver are enveloped in coral, and emerald-colored stalks are enveloped in gold from the Jambu River. The lotus pools are studded with different kinds of colorful humming bees. Just as in Jambudvīpa where the anthers of certain flowers always attract numerous bees, the same is the case with the flowers in Dwelling in Various Chariots.

“Thus, positive actions give rise to various realms. Painting with various colors, a master artist in Jambudvīpa, or his accomplished student, may create various petals upon the surface of a wall. This forest is equally full of myriad colors.

“Another colorful feature of Dwelling in Various Chariots is its birds. Their feathers, legs, heads, abdomens, and eyes are of many different colors. Thus, some birds have yellow abdomens with silvery feathers, a ruby-colored back, and eyes the color of the karketana stone. Others have silvery abdomens with golden feathers, beryl-colored eyes with ruby pupils, and multicolored backs. Thus, birds in the colors of the seven precious substances embellish this forest.

“Another colorful feature of Dwelling in Various Chariots is its mountain peaks of sapphire, beryl, coral, karketana, and gold. The radiance of such summits adorns the forest, and so it is full of swirling, mingling light rays. The power of such divine light beautifies the forest tremendously.

“Another colorful feature of the forest concerns the way the twigs and branches intertwine. Thus, three colors may appear when ruby fruits hang from twigs of beryl entwined in twigs of lapis lazuli. Likewise, there are silver twigs encircled by ruby light, twigs of coral and gold are interwoven with twigs of gold, and twigs with the color of karketana may become covered by twigs of silver. In such ways the twigs may appear in two colors as they intertwine. Other twigs are also of three colors, as beryl twigs may be covered by other twigs in the colors of gold and karketana. Likewise, twigs with the color of karketana may become covered with gold and silver, and silver twigs may be intertwined with lotuses colored like coral and sapphire. Thus, one type of twig is sometimes covered by two others.

“Another colorful feature of the forest of Various Chariots is that golden twigs may bear beryl-colored flowers, just as flowers the color of sapphire may grow on silver twigs, golden twigs may bear karketana flowers, and beryl-colored flowers may grow on coral twigs. Thus, the various twigs bear flowers in a variety of different colors.

“This manifold display is produced by various forms of karmic action, is appropriated by various forms of mind, and accords with various causes. Thus, karmic actions form the causes and bases for the great diversity of the forest of Various Chariots. Just as sprouts grow from their seeds, karmic effects manifest in accordance with their causes. Starting with engagement in propelling actions, and continuing through the features of the recipients, the various forms of attention, and the diverse appropriations—all the effects of distinct karmic actions manifest like the imprint of a seal. Whether in the higher realms or in hell, there is no effect that manifests without a cause, and nobody will ever experience the karmic ripening of acts that were done by another.

“As the monk who has knowledge of the effects of the ripening of karmic actions thus examines the vibrant nature of the forest of Various Chariots and its colorful world, he will ask himself, ‘What actions might the gods engage in within this realm of Various Chariots in the Heaven of the Thirty-Three?’

“As he applies knowledge derived from hearing, he will notice how there are times when people are unrighteous and do not pursue the Dharma; when they do not acknowledge their mothers, their fathers, mendicants, or brahmins; when they do not pay respect to the elders of their families; when they do not follow their spiritual teachers; and when they lack trust in the way actions bear karmic consequences, lack the genuine view, and fail to let their actions be preceded by the genuine view. At such times, the evil Māra will be happy, and within the four circles of people who are righteous and follow the Dharma, the following things will transpire.

“A ruler of the world who belongs to the class of the māras and is known as Strife will, together with another such māra by the name of Distractor, distract the minds of those beings who practice the Dharma and cause them to lose interest in listening to the Dharma. A third one, known as Confused Attachment, will make donors and benefactors who practice generosity develop attachment. Thus, he will make them think, ‘If I give to recipients such as mendicants or brahmins, then what shall my children and spouse eat or wear?’ In this way, that third ruler of the world will confuse sentient beings as he roams throughout the world. A fourth ruler of the world, who is of the class of the māras and is known as Misperception, will travel throughout the world and cause those who have gone forth to renege on their resolve. Thus, he will cause them to develop attachment, engage in mundane affairs, enter town, pursue selling and business, develop the desire to look at females, visit bars, fight, create divisions within the saṅgha, and suffer mental trauma due to dreams.

“Whenever those four rulers of the world who belong to the class of the māras succeed in causing people in Jambudvīpa become unrighteous and refrain from pursuing the Dharma, they will inform the evil Māra, ‘Your Majesty, the forces of the sacred Dharma are waning; the forces of the māras are on the rise!’

“Hearing this message from his followers, the evil Māra will respond, ‘In what ways do our forces grow, and in what ways do the forces of the sacred Dharma wane?’

“To this, they will reply, ‘Your Majesty, in Jambudvīpa people are unrighteous and they pursue non-Dharma. They do not respect their mothers, their fathers, mendicants, or brahmins, and they do not respect the elders of their families. Our desirous attachments subdue them and prevent them from listening to the sacred Dharma. In the dreams of those who aroused the motivation to go forth—that is, those who actually went forth, in addition to householders who took vows and practiced pure conduct—we have conjured up appearances of women and in this way made them suffer those impediments resulting from dreams. We have created attachments in the minds of donors and benefactors who practice generosity, thus making their minds dependent on their children and wives. We have caused people to fight with their friends and caused those who have gone forth to pursue business. We have made people fond of strife, argument, and slander. By such means we have caused the forces of the māras to flourish and made the forces of the sacred Dharma deteriorate.’

“When the evil Māra hears this, he will say to the rulers of the world, ‘Inform Rāhu, Overjoyed, and other such asuras, along with the nāgas such as Pramatha. Tell them to rejoice since the teaching of the buddhas is being destroyed and our forces are flourishing.’ In this way he will dispatch the rulers of the world to travel below the ground.

“The asuras Overjoyed and Vemacitrin will receive the news with great excitement below the ground, and they will, in turn, inform Pramatha and other unrighteous beings who do not follow the Dharma. Upon hearing this news, the nāgas who inhabit Endowed with Enjoyments will become extremely happy and will create obstacles in the manner described earlier.

“When, as also explained earlier, rulers of the world, such as Virūḍhaka, learn about these things, they will enter the forest of Various Chariots together with Śakra, king of the gods, and the gods of the Heaven of the Thirty-Three. They will then call upon the gods and tell them, ‘People say that the gods who side with the māras have become powerful and that asuras such as Vemacitrin and Overjoyed, and nāgas such as Pramatha, are now very powerful indeed. Therefore, it would be right for you gods to assemble all the gods here. When everyone has assembled, we shall all sally forth to wage war on the asuras, traveling in our chariots with jewel ornaments.’

“In response to this all the gods will exclaim, ‘Let it be so!’ They will then proceed to their individual realms to mobilize all the other gods and lead them to the forest of Various Chariots. When everyone has gathered in the parks of Dwelling in Various Chariots, there will be music from the five types of instruments, there will be singing, and everyone will delight in the colorful features of Various Chariots. At the same time, those gods who are permanently dwelling in the forest of Various Chariots will not go to any other parks. Once the ruler of the gods has assembled all the gods in this way, everyone will set out from the forest of Various Chariots.

“The gods who live in the forest of Various Chariots will continue to enjoy themselves until finally their completed and accumulated acts with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die, leave their divine world, and take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they be born with the general lot in life of a human, they will, in accordance with their karmic actions, enjoy constant happiness. From the beginning of their youth until the time of their death, they will bear beautiful flower garlands. They will be fond of various garments and chariots and be popular with everyone. If they take ordination, they will reside upon a lion throne and deliver various Dharma discourses, enrapturing their audience with a multitude of lectures.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to examine the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and thus correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Enjoyment. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how a holy person with virtuous thoughts may refrain from killing and stealing, avoid encouraging others to engage in such actions, and instead cause others to stop doing so. Thus, such people will themselves refrain from such acts and avoid encouraging others. Should they come to engage in such actions, they will confess them; they will regard their actions as flawed, and they will give up unwholesome company.

“What is understood by abstaining from killing, and what forms does that take? In this context it means to release birds and fish, facilitate the taking of vows, personally disengage from killing, and confess any act of killing. When trappers have captured birds, one may pay them a ransom to release the birds, and one may also encourage others to do the same, making them feel good and enthusiastic about it.

“What is understood by abstaining from stealing? As a tax collector, one may be given a royal command to collect sheep, cows, donkeys, and so forth, from a town, market, village, or cattle enclosure. However, if one is fearful of breaking one’s vows, one will refrain from stealing. Such a person will, after separating from his body, go to the joyful higher realms and be born among the gods in the forest of Enjoyment within the Heaven of the Thirty-Three.

“There are other actions that produce such a birth. Those who teach the Dharma may delight listeners through a Dharma discourse that is given on an auspicious day and at an appropriate place and time. If the audience listens one-pointedly with great joy, the teacher of the sacred Dharma will, upon separating from his body, go to the joyful higher realms and be born within the forest of Enjoyment. Among all forms of generosity this gift of the Dharma is supreme. When one has separated from one’s body, this will cause one to ascend to the joyful higher realms and be born among the gods in the forest of Enjoyment that lies within the Heaven of the Thirty-Three.

“Once born in that realm one will enjoy many hundreds of thousands of incomparable pleasures. The forest spans three thousand leagues and is adorned with trees of the seven precious substances. Within this forest the gods spend time in constant enjoyment, and they do not travel anywhere else at all. Hence, due to such innate qualities, this is known as the forest of Enjoyment.

“Each of the trees in that forest provides whatever the gods may wish for. Thus, if a god should think, ‘I would like a house,’ there will immediately appear a house on top of the canopy of the trees. The house that the trees thereby produce will be a thousand-pillared mansion adorned with the seven precious substances. Some of the pillars in the building will be made of beryl. Others will be of gold, crystal, karketana, or emerald. When seeing such a supreme mansion appear on top of the trees’ branches, the god will think, ‘I would like to enter that home by way of a smooth and even path.’ At that very moment, the trees will manifest a path and the god will set out upon it. While ascending along that passage, the god may think, ‘It would also be nice if there were a lotus pond within the building,’ and as soon as he has this thought, there will indeed appear such a pond, made of the seven precious substances and adorned with swans, ducks, and yellow geese. The god may then think, ‘Let there be music of the five instruments.’ As soon as he has entertained that thought, gentle fragrant breezes will stir and, as the breezes mingle, they will create the sound of music of the five instruments. At this point the god might think, ‘May food and drink flow like rivers within this home in the trees,’ and at that very moment the branches of the trees will open up, producing rivers of food and drink that are of exquisite colors, tastes, and textures. At this point, the god may think, ‘Now I would like to drink ambrosial elixir.’ In that very instant an ambrosial elixir having perfect taste, aroma, and color will manifest, and the god will drink it until he is completely satiated. He will then play and frolic with the goddesses. In this manner, the gods experience such enjoyments within that forest.

“The gods may also at some point descend from those amazing trees to go for a stroll. In that case heavenly lotus flowers with beryl stalks and golden petals will appear. The flowers are soft, vibrant, delightful, and fragrant. Thus, as the gods go for their ramble, they will be stepping on those flowers, which in turn produce divine musical sounds of the five instruments. Thus, every step the gods take will be an experience of pleasure.

“In this way hundreds of thousands of the gods’ ideas are realized and blissfully fulfilled as they experience the objects of the five senses. Even so, their senses are never satisfied by their objects. Any form the gods’ eyes may see will be registered as unique, opulent, and delightful. As soon as they open their eyes, they will apprehend and perceive further desirable, attractive, and delightful forms, and so they will never feel satisfied by the forms they see. All that they hear is also exceptionally delightful, and so their ears are likewise insatiable. As their noses register scents, all that they smell is desirable, attractive, and delightful, and thus the gods’ noses are never sated by any amount of aromas. When their tongues experience tastes, all are sensed as extremely pleasant and delicious. Their physical experience of textures is likewise an experience of desirable, attractive, and delightful objects. Similarly, all the things that they bear in mind are similarly desirable, attractive, and delightful.

“Thus, with their six collections of craving consciousness and their desirous bodies, the gods laugh, enjoy, revel, and rollick within their forest without ever feeling satisfied. In this way, the wind of thought that stirs the faculties above wafts through the jungle of objects below, fanning the blazing fires of nonvirtue. Although this fire blazes every single day, the objects they crave never bring them any satisfaction.

“While the gods play and joyfully amuse themselves with numerous objects in this way, Śakra, king of the gods, will upon his victory over the asuras pay a visit to various high mountains, as explained before. When he arrives, Śakra will call on the gods and tell them, ‘Gods, enjoy yourselves in this forest. Play with this wealth of divine sense pleasures! I have defeated the hordes of the māras, Vemacitrin, and the rest. Now I shall go to the forest, and I want all gods and goddesses to come and stay there with me during the four months of the monsoon. We shall certainly enjoy ourselves.’

“When he has instructed the gods in the Heaven of the Thirty-Three in this way, he will next call upon his elephant, Airāvaṇa: ‘Supreme elephant, get ready. I am going to the forest for the sake of enjoyment and celebration, and I shall be traveling in the company of all the gods and goddesses. Just as you have done before, you must create emanations so that everyone can ride on your back, head, tusks, and shoulders. You must create emanations of forests, lakes, mountains, peaks, groves, and parks.’

“When he hears Śakra’s words, Airāvaṇa, the supreme elephant, will magnify himself, making his body very large. He will then emanate one hundred heads, each bearing ten white tusks. On each of the tusks lie ten lotus pools, each containing one thousand lotuses that have one thousand petals made of the seven precious substances. On each of the petals sit bees of the seven precious substances, and on each of these petals the gods and goddesses will take their places without any sense of feeling intimidated by one another. Thus, riding upon the heads of the supreme elephant, everyone will journey across the sky to the pleasure garden that is richly endowed with heavenly enjoyments of the five senses.

“The elephant will emanate two forests on his shoulders, one known as Utter Joy and the other called Desirable. In each of them, there will be perfect trees, cascades, and ponds. There will be exquisite trees of the seven precious substances and perfect wish-fulfilling trees. Within those forests the gods will enjoy themselves and frolic about, and thus the groves will be filled with gods and goddesses who experience divine delights of the five senses. In this setting, Airāvaṇa, king of elephants, will proceed as if he were a second Mount Sumeru.

“On the back of the supreme elephant lies a city called Even and Smooth Surface, which is like a second Sudarśana, complete with beautiful streets, crossroads and forks, parks, trees, and houses made of the seven precious substances. In its center stands a mansion adorned with a hundred pillars of the seven precious substances, and in the center of that building is a lake. Therein, the king of the gods will rollick with his bevy of goddesses. Śakra, king of the gods, will revel and frolic there to the accompaniment of music of the five instruments, all the while traveling to the forest.

“Even though the gods are traveling, they do not notice any change. Just as they do not perceive that they are staying upon Mount Sumeru, they also do not feel any movement of the supreme elephant.

“Upon his ears, the elephant will manifest two lotus pools, each of them measuring eleven leagues. One of them is called Deep and the other Bright, and these ponds are brimful of water endowed with the eight features. In the ponds grow water lilies with beryl petals and jewel stalks. Some are ruby colored and ornamented by bees, and they abound with blooms that are intensely fragrant. Upon the anthers of those lilies, the gods and goddesses take their places and frolic. Playing with the water and the lilies, they cannot tell whether the supreme elephant is moving or standing still.

“Upon its trunk the elephant will emanate a long pool that measures five leagues and is surrounded by mansions with pillars topped by capitals. There are divine trees and the area is studded with mandārava flowers. Bees hum merrily and the place is adorned with the beautiful leaves of divine gośīrṣa sandalwood trees, trees of gold, and numerous other kinds of flowers. Upon the anthers of the flowers sit goddesses who play music, singing and chanting auspicious praises to the king of the gods. In this way, such an elongated pool will be emanated on the tip of the elephant’s trunk.

“Upon the tip of his trunk, the elephant will emanate a large pool that measures about a league, and in that pool will be many hundreds of thousands of huge lotuses. The flowers are extremely fragrant, filling the atmosphere with divine aromas for a distance of ten leagues. Upon each petal of these beautiful great lotuses gather throngs of gods and goddesses who sing, frolic, and revel. When the gods thus rollick and are absorbed in their pleasures, they do not see each other, and they remain free from harm. The gods of the Heaven of the Thirty-Three also travel to the forest on the tip of the elephant’s trunk. As they journey upon Mount Sumeru, they do not notice that their destination is a creation of that supreme elephant.

“Next, the supreme elephant will create upon his trunk a great mountain called Adorned with Springs. This mountain is adorned with various springs and beautiful heavenly trees, cascades, ponds, parks, lakes, and lotus pools. There, other gods will frolic, enjoy themselves, and have fun. Upon the head of the flower-decorated supreme elephant, another mountain will also be created.

“The tusks of the supreme elephant resemble the waxing moon. Upon their tips the elephant will emanate parks with an even ground that is adorned with flowers and lakes. Among the beautiful flower petals bees buzz and the clear calls of cuckoos can be heard. On the dry land roam ravishing peacocks, pheasants, and the other divine birds that adorn the emanated parks that have been created upon the tusks.

“Thus, when the supreme elephant has in this way extended his body size, he walks toward the pleasure gardens. Surrounded by the gatherings of gods, he ambles on without growing weary and with a gait of elegant majesty.

“From his two nostrils, the supreme elephant sprays streams of water that flow like the rivers Gaṅgā and Yamunā in Jambudvīpa. The cool waters are extremely pure—free from any impurity whatsoever. To provide a slight analogy, when herbs, grass, forests, barley, and wheat suffer from heat and drought within the four human abodes, they can be revived by a rain that falls on the grains and leaves. In the same way, the nostrils of the king of elephants are always like that.

“As the water flows, the wind will scatter it throughout the sky. The wind causes the water to evaporate over a great distance and thus the water appears as mist within the three abodes of humans. Moreover, when the supreme king of elephants trumpets, he releases water, which showers down among the gods who travel in the midst of the sky. This looks like a moving white light, and so when certain non-Buddhists see that, they will say, ‘That is the path of Indra,’ while others may call it ‘the path of the elephant Airāvaṇa.’ Yet they do not know that what they see is white water. Thus, as the water is scattered by the wind and suddenly falls, they see it like thirsting deer see mirages. In this way, its essence is transformed and appears unclear.

“Next, the supreme king of elephants, who thus carries a mountain upon his head, will above the crown of his head create a supreme victory banner, a beryl ring, and a golden parasol that decorate him beautifully, as if he were a second sun. He will also carry a standard that measures one league and radiates white light. When the asuras who dwell in the sea see that light, they will tell each other, ‘The gods have arrived. That light shines from the standard called Victor, which belongs to Śakra, king of the gods.’

“In this way the supreme king of elephants proceeds to the parks. When the gods see the forest in the distance, Śakra will tell them, ‘All of you, look at these great delights. Gods who defeated the asuras, for the four months of the monsoon you shall celebrate with the gods of the Heaven of the Thirty-Three within this great forest that is so delightful to behold.’

“When the gods hear those words, they will reply, ‘We shall do just as Śakra commands.’ Śakra’s elephant, Airāvaṇa, will then amble into the park, and all the gods will frolic, celebrate, and revel together with the divine inhabitants, who all possess heavenly pleasures of the five senses.

“As the gods who live and play in the hills of the parks see the supreme standard and the king of elephants, Airāvaṇa, they will become overjoyed and proceed to receive Śakra, king of the gods. Joining their palms above their heads, they will venerate him and merrily entertain him with beautiful melodies, songs, and dances. Śakra, king of the gods, will then descend from his elephant and together with the gathering of gods proceed into the parks. The gods that journey upon Airāvaṇa’s head, tusks, and shoulders will likewise descend and enter the parks to play, enjoy themselves, and be happy. Thus, the inhabitants of the great forest and the gods who with Śakra were victorious over the asuras will together enjoy a wealth of pleasures of the five senses, experiencing indescribable enjoyment for the four months of the monsoon. Śakra, king of the gods, will be attended to by groups of gods and goddesses who in turn are attended to by other groups of gods and goddesses. In this way everyone will enjoy themselves and frolic.

“Thus, these gods experience incomparable bliss, and they continue to enjoy themselves until finally their completed and accumulated acts have been exhausted. Once that happens, they will die and leave their divine forests. After their death they will, in accordance with their karmic actions, take birth among hell beings, starving spirits, or animals. If, possessing the general lot in life of a human, they are born as humans, they will, in accordance with their causal actions, possess an immaculate, dexterous intelligence and a supremely attractive physical form. They will be extremely agreeable to everyone and be born where there are delightful waterfalls, mountains, ponds, and parks. In their environment there will be many people who are joyous, powerful, wealthy, and live happy lives.

“Next, the monk will examine the karmic actions and ripening effects that pertain to the great king of elephants, Airāvaṇa. Thus, he will wonder, ‘What actions might be the cause of the tremendous miraculous powers that allow this elephant to be victorious in the battle between the great gods and the asuras? And what might be the actions that caused him to be born as an animal?’

“When he examines these matters with knowledge derived from hearing, he will notice how at the time when people lived for seventy thousand years there was a great brahmin who had attained knowledge of the Vedas, their auxiliary studies, the chronicles, and the Purāṇas. He practiced generosity, engaged in what is virtuous, and with steadfast regularity provided for the lowly, the unprotected, beggars, and those in pain. His mind was extremely virtuous, and he cared for the whole world.

“At that time there was king called Sudarśana, whose vast pleasures and enjoyments were comparable to those of the gods. Once, the king traveled to a palace known as Garland of Parks. On the journey, King Sudarśana was accompanied by eighty-four thousand elephants wearing golden nets and webs of bells, eighty-four thousand horses adorned with golden nets and strings of small bells, eighty-four thousand attending ladies, and eighty-four thousand musicians. The brahmin noticed King Sudarśana’s supreme pleasures and extreme wealth and, although he possessed perfect wealth himself, he decided to go to the palace where the king was partaking of his enjoyments. The brahmin’s name was Even Toward All.

“When he thus visited the king’s rich residence, the brahmin Even Toward All noticed an elephant, known as Cloud Banks, that the king would always ride. The elephant was draped with gorgeous nets of small bells, exquisite pearl garlands, and other beautiful ornaments created by the most expert artisans. To the melodious sounds of numerous instruments, the elephant was ambling through the park.

“Seeing this virtuous elephant of tremendous majesty and beauty, the brahmin thought, ‘Ah! That elephant is perfectly virtuous and divine. Similarly, may I now take rebirth as the king of elephants, the mount of Śakra, king of the gods!’

“Afterward, when the brahmin separated from his body, by the power of his generosity and the power of his karmic actions he went to the joyful higher realms and took birth in the Heaven of the Thirty-Three as the elephant upon whom Śakra, king of the gods, always rides.

“At this point the monk will utter the following verses:

“ ‘Wherever the painter of karma Creates its paintings, The great lord of the mind Will draw its designs too.

“ ‘Through all their many transformations, Beings reach different destinations Within the three realms of cyclic existence As propelled by the mind.

“ ‘Corporeal beings engage in their actions Depending on the mind. Those who constantly train their minds Will be led to the realm of immortality.

“ ‘The mind is hard to please, feeble, And always ready to fall. Taming the mind is good; Those who do so will win happiness.

“ ‘Those who constantly train their minds Will continually conquer misdeeds. Those who are steadfast in conquering misdeeds Will never be harmed by suffering.

“ ‘Suffering here, And suffering elsewhere, Is caused by the unbearable, Feeble, and restless mind.

“ ‘Gods, asuras, piśācas, nāgas, Mahoragas, and rākṣasas All have a single lord, the mind. This is the king of the three realms of existence.

“ ‘Mind leads to heaven And to the realm of humans. Mind also leads to the lower realms, Making people roam aimlessly.

“ ‘The mind that is confused and impaired By all its useless objects Is driven by craving, And confined to infinite pain.

“ ‘Engaged in a single activity but always concealed, Hard to please and yet powerful, Destructive but imperceptible— Thus, the unstable mind is quickly moving.

“ ‘A mind such as that Is tamed by the wise, Who leave behind the chains of the māras And attain happiness beyond.

“ ‘The horrible demon of thought Is deceptive and hard to fathom. The mind that relies on him Will fall into the abyss of hell.

“ ‘Those free from such flaws, Who are not controlled by the objects of the senses, And are not stained by unwholesome factors, Will be taken to the abode of immortality.

“ ‘The mind arises from causes and conditions And may enter supreme spiritual practice. As it quickly changes, It may become deeply engaged.

“ ‘Based on its engagement in actions, There will be various effects. Singularly subtle and active, It will not last for a second moment.

“ ‘Into which body, realm, And part of the world might it lead one, And by which path? All of that it is difficult to know.

“ ‘Wherever the body may go, Stay, or be active, When the actions of the body are seen, Spiritual practice remains unseen.

“ ‘The mind is hard to tame And its own body is imperceptible. The horrible thoughts of beings Are unimpeded and have no eyes.

“ ‘The mind that sees evil and abstains from evil Is like an illusion. Its thoughts are not noticed, It does not move, and it is not seen.

“ ‘Throughout beings’ hundreds of lives, It leads them all along, But can neither be cut by weapons Nor burned by fire.

“ ‘Thus, it itself cuts and burns All blind beings, Who suffer tremendously, Bound by the tight ropes of karmic action.

“ ‘Throughout thousands of lives This is the guide, yet it remains unseen.

“ ‘In one instant, it engages in virtue, And in another instant, it engages in the unwholesome. Taming such a mind of virtue and vice Will bring happiness.

“ ‘Emerging through the six gates, The mind craves objects, And thus it may be driven to the ends of the world And still not realize its afflictions.

“In this manner, the monk will see how great positive actions can change into inferior ones. Hence, he will declare how so-called positive mental acts that normally bring either ordinary or divine effects can also sometimes lead to an animal existence due to the primary influence of the mind and the transformation of the mind.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling in Beauty. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how some people observe discipline and cause others to do so as well. They refrain from unwholesome actions and also cause others to disengage from negative acts, regard them as flaws, and undertake discipline. Thus, they are steadfast in observing unblemished discipline, maintain pure surroundings, and give up killing and stealing.

“Which aspects of killing are abandoned by such people? Adhering to their vows, they will refrain from digging where doing so would harm many animals, such as ants, scorpions, frogs, insects, or mongooses. Moreover, they will cause others, who may or may not have taken vows, to stop such digging and regard this as mistake.

“What is then the relevant discipline in terms of giving up stealing? Here, they avoid even the slightest intention to steal the property of potters or anybody else, just as they stop others from taking such property and establish them in discipline. They also refrain from rejoicing in stealing.

“Holy beings who thus practice discipline and give up killing and stealing will, upon separating from their bodies, go to the joyous higher realms and be born in Dwelling in Beauty. They will become gods who are always happy, singing, laughing, playing, frolicking, and reveling; who are endowed with a constant, natural glow; and who live in forests and parks. Those who observe excellent discipline will be born in the higher realms.

“The wealth of enjoyments and extremely delightful objects that those who engaged in positive actions will experience is of the following kind. Nets of golden threads with small tinkling bells attached to them are draped throughout the forest, and when someone from a distance sees those beryl bells, which have been created by karmic actions, the bells will ring out, ‘Peaceful doer of good, come forth and see!’ Then the bells will produce the following verses:

“ ‘Those who with extremely buoyant minds Observe discipline Will live to enjoy The bliss of discipline.

“ ‘Proper adherence to discipline And much familiarization with that Will transform into bliss And the realization of the transcendence of suffering.

“ ‘Discipline protects you from the lower realms And leads you into goodness. Thus, always adhere to discipline, Which has a thoroughly soothing effect.

“ ‘When the time of death arrives Those endowed with discipline will have no fear. There is no protector against the lower realms apart from oneself; Discipline is the supreme protector.

“ ‘You have observed great discipline In all your undertakings. As you have now arrived in the realm of the gods, Do not be totally careless.’

“Thus, the jingling of the bells that are produced by positive karmic actions will make the gods comprehend the flaws of carelessness. Those gods who have adhered to discipline for a long time will understand the message well and hence avoid even a moment of careless abandon. On the other hand, those gods who, through numerous lives, have not fully accustomed themselves to discipline will fail to understand the message of the bells and therefore will soon become completely careless. As that happens, those who comprehended the message will go somewhere else, proceeding to forests and parks that are adorned with the seven precious substances.

“The forest of Beauty measures three thousand leagues. The four main areas are larger than the city of Sudarśana while the rest are smaller. The forest is square, and at its four sides stand four great wish-fulfilling trees of flawless beryl. The shining trees stand about a league tall, and their light reaches across five thousand leagues, shining just like the sun. On their branches and leaves gods play with retinues of goddesses, receiving whatever they may wish for from the branches and leaves. Encircled by those trees lies the forest of Beauty. It is adorned with lotus pools of gold, silver, and beryl; trees of refined gold; great unplowed fields that consistently yield produce that is in every respect flawless, clean, and delicious; and immaculately white birds that are agreeable to behold and delightful to hear.

“Among the birds of the forest, some have silver feathers, a golden head, a beryl-colored stomach, and ruby eyes. Thus, the birds have numerous colors. Upon silver trees sit golden birds, on golden trees sit silver birds, on beryl trees with bushy branches sit ruby-colored birds, and on ruby trees sit sapphire birds. All of them consume the fruits and drink from the nectars of the trees.

“Birds with colorful feathers of the seven precious substances frolic and warble on trees of the seven precious substances. Among the numerous lotus flowers, large bee swarms engage in various activities with their colorful bodies and seasonal inclinations. The bees fly among the dense anthers of the lotus flowers and enjoy themselves, play with each other, and mate. Within the rich shades of the trees, gods and hosts of goddesses also enjoy themselves with each other and romp around.

“This forest is further endowed with the following divine qualities, which are particularly excellent. Whenever war breaks out between the gods and the asuras, Śakra, king of the gods, will say to the gods, ‘Gods, get ready. Prepare yourselves, because the asuras on Moon Mountain are inflicting harm upon the gods.’ When they hear this command, the gods of the Heaven of the Thirty-Three will go to the forest of Beauty. All the gathered gods and the divine officials of Śakra will then enter the forest. Upon the trunks of the four great, stainless, divine trees of beryl that grow in the four directions the gods will then see their forms reflected, as if in a mirror. They will behold the signs of their victory, but they will also see reflections that show how certain gods among them will have their limbs cut and severed in the upcoming battle between the gods and asuras. They will see how the gods that lose limbs in this way will grow new limbs back; this will not be the case, however, when the god has his neck cut and is decapitated. Those among them who are going to have their necks cut and their heads severed will see that reflected in the trees. When a god has seen that this is going to happen to him, he will then inform the others. To ensure that the death of that god will be avoided, the gods will notify Śakra, telling him that this god is going to die in the battle against the asuras. Upon receiving such news, Śakra will then say, ‘Friend, do not go to war. Do not put your life in danger.’

“As the monk wonders about the causes of this, he will apply knowledge derived from hearing. He will then notice how some people with compassionate minds and thoughts may free others who are about to be executed. As such actions ripen, these people will be born in the realm of Beauty among the mirror-like trees that provide such reflections.

“Then the gods will proceed into the forest of Beauty. When they come to the grove in the center, which is adorned with trees that fulfill all wishes, the gods will convene. They will compare the sizes of the armies of the gods and asuras and examine the character of the asura army versus that of the gods.

“Śakra, king of the gods, will then explain to them, ‘When those who follow the Dharma pass away, they are reborn among the gods. When the people in Jambudvīpa rely primarily on the path of the ten virtuous actions during times of dispute—when they adhere to and practice the path of the ten virtues, when they make others do so as well, and when, free from breaches, corruptions, or flaws, they steadfastly maintain the sevenfold discipline of the body and speech without any hypocrisy—they will after their death take birth among the gods. Such people will then be born among the gods, just as the grains of sand filling an open bag will all fall out when the bag is turned upside down. In this way, the armies of the gods will expand, the armies of the asuras will diminish, and the asuras will lose their vigor. At such times, the asura army on Moon Mountain will be expelled.

“ ‘At other times, however, the conduct of people may be tainted and they may fail to steadfastly practice the path of the ten virtues free from breaches, corruptions, or flaws. At such times, humans in Jambudvīpa will after their death only be born among the gods in a way that resembles how mangos fall when a strong man shakes a tree with ripe fruits.

“ ‘During times of privation, people’s practice of virtue may become extremely tainted. They may fail to observe and steadfastly practice the discipline of the body and speech, and their practice may be neither very wholesome nor constant. At such times, people will be born among very inferior gods, just as when a feeble person embraces a wood apple tree bearing round, hard, and unripe fruits, and shakes the tree with considerable difficulty. In this analogy, the person who shakes the tree is very weak and the wood apples that fall are few and only slightly ripe. That is how people with tainted discipline will be born among the gods. At such times, you gods will become careless and you will be content with your total carelessness. In that way, the armies of the asuras will expand and the armies of the gods will diminish.

“ ‘When people practice and engage in non-Dharma, when they disengage and refrain from the sevenfold discipline of the body and speech, when they go against each other, when they disrespect their mothers and fathers, and when they are unrighteous and do not pursue the Dharma, they will after their death take birth among hell beings, starving spirits, and asuras. Just as when a strong man turns a bag of sand upside down and empties it, such humans will be reborn among hell beings, animals, and asuras.

“ ‘If people engage in both virtuous and unvirtuous actions, and thus are slightly observant of some aspects of physical and verbal discipline, some of them will after their death take birth among hell beings, starving spirits, and asuras, whereas others will be born among the gods. Just as a strong man may embrace a mango tree and shake it so that the ripe fruit falls off while the unripe remains, some among the people who practice virtue in a way that is tainted will be born as gods, while others will take birth as hell beings, starving spirits, or asuras.

“ ‘When the vast majority of the people in Jambudvīpa practice non-Dharma, when they do not respect their mothers, their fathers, mendicants, or brahmins, when they do not follow the elders of their families, and when they completely fail to observe any discipline with their bodies and speech, they will upon dying be born as hell beings, starving spirits, or asuras. At this time, the powers of the asuras will grow and the powers of the gods will diminish. On this occasion, I shall enter the war between the gods and asuras. While I will have the power to prevail, other gods will not have such power. Keep this in mind. The gods must endeavor in the Dharma. True joy in the Dharma offers protection in this world and beyond. Among all powers, that of the Dharma is the greatest, and in comparison to that, nothing else looks powerful. Keep this in mind and be mindful. I call on you to defeat the asuras.’

“In response to these instructions, the gods will say, ‘Let our actions fulfill your command. Let it be as you say. We will act to fulfill the command of Śakra.’ They will then proceed to the Forest of Armor to receive their mail. There, the trees will supply them with an impenetrable armor that renders their bodies invulnerable. In this way, they are able to ward off all opposition. Splendid like the morning sun rising over the mountains, they will then depart for the impending battle at Moon Mountain. The battle between the gods and asuras now ensues, just as explained before.

“After the battle, the gods will again spend time in Beauty, enjoying rich pleasures of the five senses and befriending each other, maddened by desire. Thus, as various birds sing in the flowering and fruit-bearing trees of beryl, gold, and chrysoberyl, the gods will revel delightfully.

“Next, the monk who has knowledge of the ripening of karmic effects will consider the karmic ripening of the birds that live in the Heaven of the Thirty-Three. Thus, he will wonder, ‘What actions caused those colorful and diverse birds that sing in such myriad ways among the precious trees to enjoy themselves, rollick, and revel within those groves and parks?’ In this way the monk who has detailed knowledge of the nature of karmic actions will inquire into the effects of actions. As he examines the matter with knowledge derived from hearing, he will notice how a concentrated, professional painter can create fine and colorful paintings of bodies, pleasure gardens, or delightful groves. Thus, with blue, yellow, red, and various blended colors he may paint on a canvas, the walls of a temple, or a stūpa. By the blessings of the buddhas, such professional artists may paint trees, birds, people, tigers, horses, cities, forests, parks, pools, gardens, lotus groves, lakes, mendicants, brahmins, towns, markets, palaces, and so on. By the blessings of the buddhas and the Dharma, such professional craftspeople may also, in accordance with the instructions of their sponsors, paint various designs in fine colors upon even and polished surfaces of gold, silver, copper, and the like. When such people later separate from their bodies, they will go to the joyous higher realms and take birth among the gods as birds with the same appearance that they painted previously. Those among them who lacked discipline and engaged in various actions may be born as happy deer or bees. In such cases, although their karmic actions and the consequences thereof are comparable to those of the gods, when such silly people attentively engage in those actions, they will also be mindless in the heavens, experiencing happiness among the trees and mountain peaks within the delightful divine forests and parks. Those who crafted various images on duly prepared and polished surfaces of ivory, silver, gold, or the like, will, through their diverse actions, take birth with bodies shaped in a multitude of ways.

“Accompanied by hosts of goddesses, the gods in the forest of Beauty continue to enjoy themselves, revel, and play, partaking of numerous divine pleasures, until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and take birth among hell beings, starving spirits, or animals in accordance with their karmic actions. Should they instead take birth among humans, due to positive actions to be experienced as a human in other lives, they will, in accordance with their positive actions, always be born in joyful circumstances as kings or regents. Venerated by everyone, they will always enjoy themselves in parks and at parties. While in a happy state of mind, their bodies, ornaments, and garments will also be excellent. They will enjoy a permanent supply of food, drink, and other delicious edibles, and they will spend their time in beds and parks. They will be happy and possess male and female servants, laborers, and aides.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling by the Pārijāta Tree. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how some great and knowledgeable individuals provide their mothers and fathers with clothing, food, bedding, and medical supplies, just as they may encourage and establish others in such virtuous activity. While thus practicing generosity, they may also abstain from even the minutest aspects of killing. Thus, they may carefully refrain from eating overripe fruit that may contain worms, just as they may cause others to refrain from and disdain doing so. While observing discipline themselves, they may also cause others to do so. As for refraining from stealing, they will abstain from brazenly trespassing and taking fresh fruit and also refrain from taking fallen fruit in parks. They will also encourage others to exhibit such restraint and have disdain for such actions, and they will establish others on the path of virtuous actions. Such great individuals who benefit both themselves and others will, when separating from their bodies, go to the Heaven of the Thirty-Three and be born among the gods who dwell by the Pārijāta tree.

“In that realm stands a single tree of exceptional beauty. Whenever people are righteous and follow the Dharma, the king of the gods will remark how the tree’s scent, color, leaves, and fruits are presently the most exquisite in relation to the balance of all the positive and negative acts of gods and humans in Jambudvīpa. Whenever the humans in Jambudvīpa are righteous and follow the Dharma, this wish-fulfilling tree will bloom splendidly with radiant and fragrant flowers that can be sensed across a hundred leagues. At such times, the gods of the Heaven of the Thirty-Three will be delighted. Surrounding the wish-fulfilling tree they will say, ‘Marvelous! The wish-granting Pārijāta tree is abloom. Without any doubt, the people of Jambudvīpa respect mendicants and brahmins, and they venerate and follow the elders of their families. That is why this tree of ours is now in full bloom.’ Then the gods will spend the four summer months in the vicinity of the tree, nourished by divine pleasures of the five senses.

“At other times, when only half of the flowers in the wish-granting Pārijāta tree bloom, the gods will still be overjoyed and say, ‘Marvelous! There can be no doubt that the humans of Jambudvīpa are practicing a discipline that is of various qualities. That is why the flowers on this wish-granting Pārijāta tree are similarly varied.’

“When the vast majority of people engage in non-Dharma, the leaves and flowers of the wish-fulfilling tree will wither. The colors of the tree will no longer be attractive, and it will have neither sweet fragrance nor any radiance. For example, during winter, the atmosphere may grow foggy and cloudy and the sun may lose its warmth and brilliance. Similarly, the light that shines from the wish-granting Pārijāta tree also decreases and it will no longer have the same fragrance.

“The gods who live in the realm of the wish-granting Pārijāta tree will then say to Śakra, ‘O Majesty, the wish-granting Pārijāta tree has little light and lacks fragrance. It is not as beautiful as it used to be. Without a doubt, the people in Jambudvīpa are engaging in non-Dharma. They do not respect mendicants and brahmins, and they do not follow the elders of their family.’

“When Śakra, king of the gods, hears this, he will take up a statue of the Buddha and then, together with a gathering of gods, set out toward the wish-granting Pārijāta tree. With extreme veneration for the Buddha, he will recollect the qualities of the Buddha and say, ‘I am going to the wish-granting Pārijāta tree. Gods, prepare yourselves. Just as I go forth carrying a resplendent stūpa and holding a statue of the Buddha, so you must all proceed to that king of trees and make offerings of incense, garlands, and ointments to the Blessed One.’ When they hear these words, many hundreds of thousands of gods will come before Śakra.

“When in this way Śakra goes to the wish-granting Pārijāta tree carrying a statue of the Buddha above his head, other gods who live near the wish-granting Pārijāta tree will behold it from a distance. But because the leaves of the wish-granting Pārijāta tree have withered, its light has dimmed, and its glory has waned, they will not be so delighted.

“Before the tree, Śakra will place the Blessed One upon a beryl stand that rests upon the ground, which is like refined gold. Faithfully, he and the gods will then worship the Blessed One elaborately with various scents and flowers from the forest, such as mālika flowers, mandārava flowers, and lotuses. In this manner they will wash and venerate the image with incense and flowers. The gods will feel strong faith and be joyous, free from stinginess and carelessness.

“To the gods Śakra will then say, ‘Since the Buddha, the Dharma, and the Saṅgha of noble ones are the masters of all the three worlds, they are also our masters.’

“All the faithful gods will then prostrate as Śakra utters the following verse:

“ ‘Homage to the Omniscient One, The single friend of all beings, Who is free from the poison of craving And has truly crossed beyond existence.’

“Joining his palms, Śakra will then approach the Blessed One. As they surround the image, he and the gods will kneel to the ground and utter this verse:

“ ‘Homage to the Omniscient One, The single leader of all beings, Who has conquered desire, anger, and delusion, Who is free of all plagues and is incomparable.’

“At this point, the entire gathering of gods will take places around the king of trees, and with genuine faith, keen faculties, bright minds, and virtuous thoughts, they will worship the Buddha and Dharma. As they do so, leaves on the tree will begin to open and unfold. As the gods see this, they will continue their worship, and thus the wish-granting Pārijāta tree will finally bloom again, just as before, with fragrant flowers, white as clouds, and adorned by bees. Gatherings of gods will abound in its delightful shade, and the tree will be splendid like a second sun. As they see that the tree in this way has been restored to its former glory, the gods will rejoice.

“This tree emits its fragrance across hundreds of leagues, and the wind also carries the scent several hundred leagues farther. Such is the deliciously fragrant, radiant king of trees. Just as Mount Sumeru is the most beautiful among all the sixty thousand mountains, so this wish-granting Pārijāta tree is the most gorgeously resplendent among all the diverse multitudes of trees.

“As they witness the radiant glory of the tree’s perfect blossoming, the gods of the Heaven of the Thirty-Three will be exhilarated and say to each other, ‘Behold the incomparable blessing of the Buddha. By the power of the Buddha the wish-granting Pārijāta tree has now regained all its color, fragrance, garlands, leaves, and lights. Just as the tree now flourishes, so the gods of the Heaven of the Thirty-Three will undoubtedly likewise experience increasing strength, power, and miraculous abilities. Those in Jambudvīpa who follow the Dharma will engage with the Dharma intelligently and their motivations will be righteous. Hence, the forces of the māras will lose their power and the asuras, nāgas, and world guardians who are associated with the māras and who are unrighteous will be unable to create any obstacles for the Dharma. They cannot find fault with the Dharma and they will be unable to rival us when it comes to the goddesses. The very sight of this king of trees makes them lose their vigor, just as it increases the power of the gods.’ In this way, the officials of Śakra, king of the gods, will encourage each other.

“The four guardians of the world, who are righteous and follow the Dharma, will then journey from Jambudvīpa to the assembly hall of the gods of the Heaven of the Thirty-Three. From afar, the four will see how Śakra, leader of the gods, and the others in all their radiant splendor worship the blessed Buddha with clear and faithful minds in front of the wish-granting Pārijāta tree. The four guardians of the world will then go before Śakra, king of the gods. Bowing their heads before him, they will say, ‘Śakra, leader of the gods, and all the rest of you, rejoice! The humans who are righteous and follow the Dharma are now practicing the Dharma and refraining from non-Dharma. They respect their mothers, their fathers, mendicants, and brahmins, and they follow the elders of their families. Since they thus practice the Dharma, rejoice!’

“When they have heard this message, Śakra, leader of the gods, and the rest of them will be utterly delighted. They will honor the four guardians of the world and say, ‘May the people in Jambudvīpa who are righteous and follow the Dharma have the fortune of the joy of the guardians of the world.’

“When he sees that all the gods there are happy, Śakra will once more lift up the blessed Buddha that is standing in front of the wish-granting Pārijāta tree. He will worship it and then bring it back to the divine assembly hall of Sudharma. Thereafter, the remaining gods will journey to the wish-granting Pārijāta tree, as will the delighted officials of Śakra. Before the king of trees, they will then spend the monsoon season enjoying themselves and reveling in their divine sense pleasures.

“Surrounded by captivating bevies of goddesses, the gods will proceed to enjoy themselves and rollick freely, experiencing incomparable bliss. Then, as the monsoon comes to an end, those gods whose karma and lifespan have been exhausted will pass away and leave their divine world. Thus, in accordance with their karmic actions, they will be born among hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of a human, due to karmic actions to be experienced in other lives and as a human, they will, in accordance with their causal actions, always have fine physiques. They will be exceptionally handsome and attractive and enjoy constant happiness, and everyone will be pleased to behold them. They will be playful and always laugh, enjoy themselves, and frolic. Every woman will love to set eyes upon them, they will possess tremendous enjoyments, and they will become kings or regents.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the realms of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a realm of the Heaven of the Thirty-Three known as Dwelling on Mixed Riverbanks.

“Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing. He will then notice how disciplined people who have trained their minds thoroughly in an altruistic outlook may offer just a single meal to someone in possession of supreme qualities, someone disciplined, someone insightful, or a person suffering from a disease. Alternatively, such people may personally abstain from killing.

“Additionally, when herders of cows, cattle, camels, or elephants in winter or early spring suffer from cold in the wilderness and therefore set fire to bushes inhabited by ants, mosquitoes, or other living beings, such people may extinguish those fires with water or sand and thus save those beings from death. In this and other such ways, they may prevent acts of killing and also themselves refrain from killing. In case they should happen to kill anyone, they will regret the act and confess it, and they will refrain from rejoicing in any killing done by others. In this way, they will consider killing a flaw, themselves refrain from killing, avoid encouraging others to kill, and establish others on the path of happiness.

“Such people may also have given up stealing and therefore no longer engage in such activity. The particular aspects of this that are relevant in this context are as follows. During the cold of winter or early spring, travelers may find themselves without firewood or trees in the vicinity. They may then come upon a stack of cow dung, elephant dung, leaves of various kinds, or sticks that have been left as fuel by herders of cows, elephants, or camels to protect them from the cold or to allow them to cook their meals at night. Although they will be extremely cold themselves, the travelers may nevertheless refrain from taking anything, thinking that those things belong to others. Thus, they will not only avoid taking anything themselves, they will also cause others to stop stealing. In case they should happen to take something that was not given, they will confess the act and refrain from doing so again, just as they will refrain from rejoicing in any such actions done by others. In this way, they prevent stealing, including any preliminary and concluding stages, and they personally abstain from such activity, fearing even the most minute unwholesome actions. When such virtuous people later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods in Dwelling on Mixed Riverbanks.

“The grounds in that realm are of the following kinds. There is a silver ground that is brightly ornamented with gold. There are also golden areas with silver ornaments, thus as richly ornamented as the silver ground. Still others have coral and numerous diamonds. Thus, in accordance with the ripening of karmic effects, the realm is beautiful, studded with many different jewels, and delightfully adorned with gorgeous trees. Lovely, multicolored deer and birds of many different species congregate there, and the forests and parks are copiously decorated with the seven precious substances.

“The gods who live in the forests of Dwelling on Mixed Riverbanks adorn their bodies with pure gold and, as they relish their wealth of divine sense pleasures, they are attended to by a hundred thousand goddesses. When they stay on a particular slope, the brilliance of the ornamental jewels of that slope will make their bodies take on the same color. Also, the light of the jewel trees will beautify their bodies, and when they approach the trees they will enjoy and partake of various pleasures.

“As they enjoy themselves, the gods may proceed to a particular waterfall together with the goddesses. The edges of the water are studded with golden trees, and the light of the golden leaves give the cascading water a golden hue. Despite its torrents, the water does not become white. There, in the dense forest, the gods and goddesses will play and romp with each other. If at some point they should think, ‘May the branches of these trees open up and provide us with a delicious wine,’ the gods’ previous virtuous actions will immediately cause the trees to open, and wines of various exquisite tastes, colors, and fragrances will proceed to flow from the branches. Seeing the flow of wine, the gods will tap it into vessels of different sorts. As they drink it from ornate, precious cups, they will become inebriated to the point that their divine pleasures intensify a hundredfold. Crazed by the drink, the delightful sight of females will cause the fire of craving to ignite. However, obscured by their enjoyable sensations, they will not notice it and will not think that they are being burned.

“Next the gods may wish, ‘Let us listen to divine music of numerous kinds, melodies that are delightful and yield constant enjoyment!’ As soon as a god has had that thought, music will emerge from the trees. Moreover, the wind will fan the trees, and as the wind moves through their leaves, the gods will hear the gentle melodies of the five types of instruments.

“When the gods have listened to such heavenly tunes, they may wish that ambrosia would appear from the trees. As if a canister were turned upside down to let sweets of various sizes and the most amazing colors pour out, the trees will at that very instant produce an ambrosia that the gods proceed to consume. Satisfied, they will sing and play instruments, and then they will, with their divine eyes wide open, quickly travel to the Precious Ground. Once the gods have arrived there, those who have befriended each other will immerse themselves in desire and, joyfully engaging in lustful pursuits, partake of and revel in their wealth of heavenly sense pleasures.

“From that grove, the gods will then proceed to another forest, known as Grove. Seven kinds of birds live there. There are golden swans that resemble the seven precious substances, just as there are multicolored and lapis lazuli-colored parrots. Some ducks are colored like chrysoberyl, and others like beryl. Some geese are colored like lapis lazuli and others resemble coral. Some peacocks have the colors of the seven precious substances, whereas others are like sapphire. There are also various pheasants, some of which are the color of coral, just as there are cuckoos that are colored like the seven precious substances or have a silvery color. All the birds are beautiful to behold, they warble and cry in delightful, masterful ways, and some of them playfully soar in circles in the sky. When the gods play music, the birds accompany them, and when the gods are attracted to the troupes of goddesses who play the five types of instruments, the birds will again sing differently. Some birds sing in infatuation as they frolic with their partners within the lotus groves studded with beautiful bees. Still others enjoy themselves and revel with their partners on dry land, and some gemlike birds frolic and indulge in pleasure within the diverse and shady foliage of the trees of gold and silver.

“When the gods pay attention to the happy and playful birds, the birds become delighted and sing for the gods in numerous delightful ways, as they wish for the gods to listen to their songs. At this point, the gods and goddesses will mount the birds and thus they will all fly and frolic in the sky. Similarly, they will ride upon the water birds and ply the waters, just as they will ride upon the birds that live on dry land and tour through the landscape. In this manner, the gods and goddesses will together play and frolic with the various birds. Seeing how both the gods and birds are equally crazed and maddened by desire, the monk will at this point utter the following verses:

“ ‘Animals engaged in desirous actions Are driven by delusion. In that regard, gods and animals Are one and the same.

“ ‘When fortunate humans Do not act carelessly, They are called wise. But in the opposite case, it is different.

“ ‘The gods are ruined by carelessness, And thus they are bound for the hells. That is why the wise Speak of carelessness as a poison.

“ ‘The feeble-minded and careless May look happy at first, But as they meet the effects of carelessness, They will later suffer meaningless torments.

“ ‘Wise people recognize that carelessness Destroys all objectives, And thus they do not Practice virtue in a careless way.

“ ‘The careless will suffer beyond; The careful will be happy beyond. Such are, in short, the characteristics Of the careless and the careful.

“ ‘Those wishing to suffer Should rely on carelessness, For totally careless beings Will never be happy.

“ ‘Holy beings who part from carelessness Proceed to the realm of immortality. Beings careful in all ways Will never experience hell.

“ ‘Feeble-minded gods and animals Play together in the same way; Thus, gods and animals Are really no different at all.

“ ‘Gods, asuras, Starving spirits, and hell beings Are of the same type, even though their minds and realms Are all unique and separate.

“ ‘When minds differ, actions differ, And different actions lead to different worlds. Therefore, various distinct actions Make the different beings appear.

“ ‘Due to their various distinct actions, The gods in their total carelessness Fall from their divine world. Yet, they do not comprehend that.

“ ‘God, when you fall From your divine world, Your suffering is near. Therefore, you must know the nature of your happiness.

“ ‘Thus, the gods are brought down by their thoughts And they are fooled by their carelessness. Gods tormented by craving Will eventually plunge into hell.

“ ‘A god who enters hell Is extremely disgraceful. Those indulging in playful games Will experience unbearable torture.

“ ‘Living beings whose minds are obscured Will not become weary of cyclic existence. Those fooled by craving Will earn suffering upon suffering.’

“In this way, the monk will teach, having understood the carelessness of the gods.

“Although the gods thus experience all the pleasures of their sensory objects, these pleasures are just like fire fueled by wood, and thus the gods are never satisfied by them. In this way, they will continue to enjoy themselves and experience desirable, attractive, and delightful pleasures until their completed and accumulated actions have finally been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals. If, due to karmic actions to be experienced in other lives, they should be born with the general lot in life of a human, they will, in accordance with their causal actions, enjoy constant and intense pleasures. They will live in a land with abundant food and drink, they will be in possession of numerous treasuries and granaries, and they will become kings or great ministers.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Dwelling on Forest Riverbanks. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and so notice how a holy person who has trained his mind in virtue may give alms to a monk who has attained the first concentration. That holy person may also cause others to engage in such generosity as well. That person may then rejoice in such acts himself, make others appreciate them, and he may establish others in the practice of such giving. Thus, such a person is truly fond of giving.

“In what sense, then, is such a person free from killing and stealing? The relevant aspects of giving up stealing are as follows. When on the road he might come to a well, a pond, or a waterfall where a jug or pitcher has been attached for the benefit of travelers. At that point, his companion might say, ‘We have to cover a great distance, there will be no water on the way, and we have no jug or pot to keep water in. Unless we take this one from the well with us, we might die of thirst along the way.’ Yet, even when beseeched in such a way, he will refuse to take the vessel, and, although he knows he will suffer thirst, he will leave the jug or pitcher in place out of fear of stealing. Should anyone else take the vessel, he will likewise not rejoice in that, and instead will try to prevent such an act and instead establish the other person on the path of virtue. Such is the character, and such are the features, of not stealing: even if it means that one will die, one will never take what was not given.

“What, then, are the relevant features of giving up killing? Here, he personally refrains from killing, just as he causes others to stop killing and give up the habit. Thus, if killing should occur, he will consider it a flaw and subject it to detailed criticism. He will not have any wish to harm, nor will he ever kill—not any small worms or insects that enter his dwelling through a window, nor those that sit on his blanket, nor those that are harmed by sunlight or smoke. Should others do so, he will try to stop them and make them realize that such actions are wrong, and he will instead establish them upon the path of virtue.

“When such virtuous people, who both engage in virtue and establish others in virtue, later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods on the level of Dwelling on Forest Riverbanks.

“Once born there the consequences of the positive acts of those who practiced virtue in this way will ripen such that a forest known as Vast Forest of the Seasons will appear. Within that forest are various luminous jewels including flawless and pristine lapis lazuli and beryl. Different kinds of birds sing beautifully, and the trees are in full bloom throughout the six seasons. The realm is also adorned with waterfalls, rivers, and pools with lapis lazuli and beryl lotus flowers, as well as high mountains of pure gold. Within the forests on the mountains and on the banks of the water live aquatic and terrestrial birds of many different forms and appearances that sing clearly. Such are the creations that result from virtuous actions, and thus the gods will for a long time enjoy uninterrupted pleasures as the effect of their virtuous actions.

“Thousands of retinues of different goddesses accompany them as they adorn their magnificent bodies with divine garlands and garments and roam singing and reveling through the forest. As they pass through the forest, the birds will sing the following verses:

“ ‘Virtuous actions make people The objects of worship in the land of the gods, Whereas unvirtuous actions lead to hell— Such are the changes that occur due to karmic action.

“ ‘Once they have attained heaven, Those gods who do not show contempt, And who are not harmed by craving, Will go from bliss to bliss.

“ ‘The long ropes of karmic action Bind those roaming throughout existence, As when an enemy is caught by soldiers. Thus, beings are driven helplessly by karmic action.

“ ‘Like pieces of refuse that are swept up and scattered By a strong wind in the sky, Those traveling through existence Move upward and onward.

“ ‘Just as causes and conditions Bring forth beautiful lotus flowers, So virtuous actions make people Emerge beautifully in heaven.

“ ‘Like an utterly pure crystal Or a bright clear sky, Those whose minds are pristine Will proceed to supreme bliss.

“ ‘In this way, beings observe the five, And they will always be free from the three, Go beyond the one phenomenon, And be worshiped in the world of the gods.

“ ‘Shamelessness, impudence, Frivolousness, and unwholesome companions Are like poison and fire. The wise will therefore be on guard.

“ ‘Honesty, generosity, Patience, constant association with spiritual teachers, And constant love for all beings Are the provisions for the journey to the divine realms.

“ ‘People with unwavering minds Who remain in equanimity when tempted by pleasures Will perceive their own karmic actions directly As they arrive in the home of the gods.

“ ‘Separating Dharma from non-Dharma Is the life force for the whole world. There is no savior like the Dharma. Therefore, rejoice in the Dharma.

“ ‘Those who give up Dharma And are fond of misdeeds Will be tormented by their misdeeds And experience constant suffering.

“ ‘The person who attains the world of the gods But becomes careless and attached Lets his virtuous actions run dry, But does not see his impending death.

“ ‘Where there is no death, There is constant happiness and goodness. Those tied by the shackles of death Will never be happy.

“ ‘The more people secure happiness, The more they build up craving. Those tormented by the fire of craving Will be carted off to hell.

“ ‘Carelessness is inappropriate for a god— Do not be totally careless! Those damaged by the flaws of carelessness Will die and leave the Heaven of the Thirty-Three.’

“This is what the birds teach. Yet, distracted by the goddesses and the craving for objects, the minds of the gods are sullied and carried away, and so they do not take in the truth spoken by the birds. Instead, they remain within their forests, parks, ponds, and cascades.

“The gods may also happen to proceed to a high mountain, known as Ponds in Delightful Pleasure Gardens, upon which lives a species of bird called the joyous. The gods and the birds enjoy each other’s company; they love to watch each other, and they play by the ponds and lotus groves. When the gods see the birds they think, ‘Ah, those birds have many delightful forms, warble in many different ways, and are exceptionally delightful. Their tunes are so diverse that they include the songs of all the other birds in the heavens. I would like to ride upon one of them and thus go to view the different forests, parks, and ponds.’

“As soon as a god has entertained this thought, the birds will increase the size of their bodies. They will then swiftly fly to the gods, and the gods will hold on to them and ride upon them. In this way, flocks of these delightful birds, which are karmic emanations, will fly into the sky. As soon as a god has sat down upon a bird, he may happen to think, ‘I would like a palace of the seven precious substances—complete with exquisite groves, parks, ponds, cascades, and lotus ponds—and there I would like to play with the many different birds.’

“The moment a god has had that thought, a palace that exactly matches his wishes will appear on the back of his bird. There the gods will be accompanied by goddesses wearing numerous beautiful garments. They will frolic with them, flying through the sky, from one place to the next.

“As the gods play and revel, they will begin to think of the joys, thrills, and supreme sorts of excitement that abound in the higher realms. As they keep thinking of those various realms, their craving will increase a hundred thousand times, for the realms of sentient beings cannot be illustrated through any analogy. The unbearable fire of craving thus blazes in their minds from the six sense gates. Deeply damaged by the suffering that takes the deceptive form of pleasure, they will then take their places upon the birds and, accompanied by the indescribably delightful tunes of the five types of instruments, they shall fly the birds on a complete tour of the foothills of Mount Sumeru. They will gaze upon all the gorgeous groves, parks, and ponds, and see all the many beautiful forests, mountain slopes, trees, regions, and ornamental lotus groves that are filled with different species of birds, and within which gods, goddesses, and divine maidens play with each other.

“The land is endowed with hundreds of thousands of pleasures and, as they see all those exceptional enjoyments, their insatiable desire will just keep growing. Distracted in this way by the thoughts that accompany desirous excitement, the senses of the gods will never be satisfied at all. Residing in palaces on the backs of the birds, they will keep traveling for a long time, looking at all the sixty thousand mountains and the king of mountains in their center. Before they return home, the gods who have engaged in positive actions in this way take in all the indescribably delightful heavenly realms that shine with numerous jewels, and they view all four of the distinctive faces of the king of mountains, each with its own color, that are made of the most exquisite beryl, silver, gold, and crystal.

“As they fly around in this way, the birds will transform and manifest whichever color, form, plumage, or shape the gods may think of. Traveling thus, they will come to a pond called Clear Water. The pond measures five leagues across, is square, and is decorated with various ornaments of precious beryl and lapis lazuli, and adorned by beautiful lotuses. As their positive actions thus manifest, the gods will proceed to the pond and rollick there together with the goddesses in a wealth of divine sense pleasures. Like bees, they will drink nectar from the lotus flowers and eat of their pollen, which is endowed with exquisite divine fragrance, taste, and color, and is stainless like the moon and extremely flavorful. Dressed in their divine garments, they will keep celebrating and reveling with one another until finally their acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals. Should they be born with the general lot in life of humans, they will, in accordance with their causal actions, enjoy constant and fabulous pleasures, possess perfect riding mounts and gardens, and become kings or chief ministers, who are liked by everyone.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Essence of Jewels. Wondering what karmic actions may cause beings to be born among the gods there, he will apply knowledge derived from hearing and so notice how some virtuous people intent on benefiting others refrain from killing and stealing, just as they may prevent others from doing so and instead establish them upon the path of virtue. What are the relevant aspects of personally refraining from killing in this case? When seeing that bees and other insects born from heat and moisture live on honey, such people will abstain from eating honey out of fear that they will kill such insects. They will also stop others from doing so, just as they avoid rejoicing in such action. Instead they will stop eating honey, knowing it to be unwholesome. Thus, they will by all means avoid eating honey and not even cast a single glance toward honey. Such are the relevant aspects of freedom from killing in this case.

“What, then, are the features of avoiding stealing? When a lamp has been offered to the Buddha at a stūpa by an ordained person, they will refrain from making use of its light or otherwise making personal use of it. They will also not extract any ink from the lamp and will be fearful of even the most minute act of this kind. Such are the relevant aspects of giving up killing and stealing.

“How do they give up killing and stealing? Here, they do not kill ants, insects, or flying insects. One does not do so haphazardly oneself, and if others have caught such creatures, one seeks to get them released. And one also seeks to abate the effects of the misdeed of killing. If others kill any being, one reminds them, ‘The effect of the unwholesome act of killing is birth in the Reviving Hell, so don’t do it!’ In this way, they seek to prevent others from killing and instead make them take vows and give up such unwholesome actions.

“As for the ways that they cause themselves and others to practice discipline, when they are in a remote place, or on the road, they may, despite having only a few provisions themselves, and without having any concern for their lives, share their food with others who suffer because they have little or no provisions for their own journey. Such acts of sharing have great effect. Considering the unique effects on the recipients, those effects will manifest in a timely way. This is the case because hunger is among the greatest of all ailments, and, therefore, alleviating hunger yields a great result.

“In these ways, they may practice the twofold discipline of benefiting both themselves and others with an unsullied and honest mind, being apprehensive of even the most subtle unwholesome mental states. At the same time, they may offer jewelry to the bodies of their parents or jewel ornaments to the Buddha. Those who do so will, upon separating from their bodies, be born in the realm of Essence of Jewels.

“When those who engaged in positive actions are born there, they will encounter the pleasures of an extremely delightful god realm. As a consequence of their virtuous actions, their bodies are so radiant that their splendor is noticed within a distance of five hundred leagues. Just as the rising sun illuminates the mountains, so the light of these radiant gods shines on other realms and increases their luminosity one hundred times, bathing them in bright blue, yellow, madder, and red lights. Produced by their previous virtuous actions, the splendor of the light that shines from the bodies of these gods is a hundred times more glorious than a gorgeous rainbow, and it completely outshines the other gods. Just as the sun is so resplendent that it outshines all the planets, stars, and other celestial bodies, so the blazing light rays of these gods naturally illumine their realm with their magnificence. Moreover, the realm is studded with many types of gorgeous jewels that shine with a luminosity brighter than a hundred suns. Seeing this will further intensify the rapture of the gods.

“They will also see goddesses with exquisite bodies adorned with the most beautiful ornaments, who put on a show by acting flirtatiously. Some among them play earthen drums, flutes, or cymbals, while others sing and dance within troupes of goddesses. Their necks are adorned with flower garlands, and in the lotus pools they play with the swans. Some eat from heavenly fruits, and others pluck flowers from wish-fulfilling trees while singing the most amazing, divine songs. In these ways, they are, in numerous ways, stunningly attractive and totally captivating to the minds of all.

“As soon as the gods are born in that realm and see the goddesses, the supremely enjoyable sense pleasures there are so alluring that the gods are struck by the fangs of the snake of desire. They rise from their seats and approach the goddesses, who are wonderfully youthful and draped with divine garlands and garments. As they move toward them, their minds are tormented by the fire of desire. As they approach the goddesses, the latter likewise rush forward to meet the gods.

“Whenever a god dies, the goddesses leave him and instead find someone new, just like swarming bees that will look for new, fresh flowers whenever a flower withers. In this fashion, bearing garlands of various flowers, the bee-like goddesses, lovely and enamored, will approach the flowers of new gods and befriend them. They will then play amorously together, following their desires to which they have been accustomed since beginningless time. When a dying god sees how his goddesses leave him in favor of someone else, he will be completely grief-stricken. Like a hell being whose body burns in Ultimate Torment, the god who observes his loved ones opting for another will be mentally tortured by an incredible anguish that is akin to death.

“Thus, the gods who die in the Heaven of the Thirty-Three will depart in a deranged and tortured state of jealousy and covetousness. Tormented by the prospects of their future existence, the gods exacerbate these extremely painful observations and thus work themselves into a tumultuous state of mind that prevents them from seeing anything else. Hence, once they are dead, they will be born among hell beings, starving spirits, or animals. What is the karmic cause that produces such an experience? Breaking one’s vows in order to engage in an adulterous relationship with someone else’s wife. If, due to virtuous actions, one is born among the gods, the negative karmic condition of having stolen the wife of another may manifest in this way at the time of death. Thus, since a misdeed may ripen within an otherwise pleasant context, one ought to refrain from even minor misdeeds. As will be explained later, at the time of death the gods in the Heaven Free from Strife do not encounter any consequences of having broken the sevenfold discipline.

“The goddesses who were with the deceased god will approach a newly arriving god and drape him with divine garlands of fresh flowers that have excellent color, fragrance, and texture. For his part, the god will be overjoyed as soon as he is born, and thus he will approach the divine daughters. Mutually enamored, they will then depart together for the forests and parks.

“Within the pure waters of that realm grow beryl-colored lotuses with golden petals and diamond pistils, and these are aswarm with hundreds of thousands of bees. Some bees have beryl-colored bodies and golden wings, others have golden bodies and silvery wings, some have multicolored bodies, and still others have bodies of coral with chrysoberyl. Bees such as these frolic and revel among the ever-fresh lotus flowers. Just as the goddesses sing and play music in the most delightful way, so the bees hum beautifully within the dense lotus groves. The divine sons and daughters proceed to enter the pools and play together in the water—joking, frolicking, rollicking, and enjoying themselves.

“After they have played in the pools for an extremely long time, they proceed to a grove known as Garland of Golden Trees. This grove lies in the shade of two large trees. Accompanied by song and music, the gods have a view of mountain peaks of gold and gemstones where other groups of gods frolic with coteries of goddesses. Within their own groves of divinely fragrant pink and blue lotuses, gods and goddesses adorned with heavenly garlands, garments, silks, and ornaments of pure gold from the Jambu River enjoy the music of the five types of instruments as they playfully entertain each other. Others listen to the delightful calls of geese and ducks and rollick freely among flocks of peacocks and swans. Still others stay in palaces in the sky where they frolic with groups of goddesses. Resembling lanterns in the sky, they remain extremely attached to their divine music and let a rain of flowers fall as they blissfully enjoy this heavenly music. Other groups of gods are seen to befriend each other as they drink delicious wine and engage in joyful and pleasant conversation. In accordance with their causal actions, some groups of gods are seen to partake of an elixir that grants perfect pleasure and that is of exquisite color, taste, and scent. Other gods pluck heavenly flowers from divine trees of the seven precious substances and attach those precious flowers to their bodies. Other groups of gods pick fruits, tossing the fruits to each other and consuming them. Still other groups of gods mount heavenly geese with broad wings made of the seven precious substances. They proceed to travel through the sky without causing any harm to each other. Other gods play gongs, drums, cymbals, and flutes, thus inspiring goddesses to dance before them. They then celebrate and have fun with the goddesses, throwing lotus flowers, laughing, and speaking passionately to each other.

“In this way, the newly born divine sons perceive a diverse, divine world, which is the creation of diverse karmic actions. Thus, they will think, ‘I shall never tire of looking at all these forms with my eyes; I shall never tire of listening to all these sounds with my ears; I shall never tire of smelling all these scents with my nose; I shall never tire of tasting the six flavors with my tongue; I shall never tire of feeling the texture of these garments, ornaments, and balms on my body; and I shall never tire of all these delightful phenomena that appear to my mind. That is how I am. I am fond of pleasure and thus I shall enjoy it!’

“In this way, they will enjoy the heavenly realm of diverse and extremely delightful objects. Ever craving, their six collections of consciousness remain attached and thus these gods are encircled and scorched by the fire of craving. As an example, think of a man in the middle of the bush at noon during the hot season. Next, imagine that someone lights a fire and that the fire ignites the grass, petals, leaves, branches, trees, dried-out thickets and forests, rocks and cliffs. As the thirsting man in the middle of the wilderness thus finds himself surrounded by a bush fire, he will try to take off as best he can. Yet, wherever he tries to escape, he encounters only blazing heat and masses of fire, for the flames engulf the bush and consume all the vegetation. Thus, whichever path the man takes, he will see nothing but fire. If he steps into the flames, he will burn, yet he has nowhere to escape. Finally, he is forced to run directly into the flames and is burned alive in that very instant.

“In the same way, childish, ordinary people enter the bush of craving where the fire of karmic action burns the dry grass, branches, leaves, and petals. The fire of craving gains strength by the tremendous force of habitual patterning and is fanned by the wind of thinking. Hence, the fire of craving engulfs the wilderness of withered trees and dried bushes—the entire world, including all the attainments of concentration. In this example, the great fire alludes to the six collections of the craving consciousness, and the man’s attempt to flee illustrates the way the mind of the attached sense faculties adheres to its objects. As the wind of conceived objects creates distractions, the fire of craving for objects has the power to incinerate in an instant. Thus, the moment the gods enter that fire of craving for objects, they are destroyed. This is how an ordinary fire is used to illustrate the fire of craving.

“In this way, the gods will enjoy their heavenly realm with its hundreds of thousands of features created by positive karmic actions. They will continue celebrating until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of humans, due to karmic actions to be experienced as a human, they will, in accordance with their causal actions, become kings or great ministers, residing in exquisite, jewel-studded palaces upon a ground of precious substances. They will enjoy constant happiness, be liked by royalty and commoners alike, and possess perfect offspring, wealth, and harvests.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Engaging in Clarification. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing and so notice how a holy person who practices virtue may refrain from killing and stealing, avoid rejoicing in such actions, seek to prevent others from engaging in them, and also criticize such actions.

“What aspects pertain here to the ripening of the karmic effects of abandoning the misdeed of killing? When some people notice how fresh leaves or a body of water contain tiny insects, they will refrain from eating or drinking directly therefrom. Instead, they will use a filter, and when they have filtered the insects out, they will not just discard them on dry land. Instead they will release them into some water where they can continue to live, and they may even look after them there. Additionally, they may cause others to do the same and thus establish them on the path of virtue.

“What, then, are the relevant aspects of not stealing? Some people have no inclination to steal anything from other people’s sugarcane, amra fruits, lemons, jackfruits, or plantains. Thus, they will not take even a single seed from there, as someone otherwise might have done in order to grow their own field or garden, or for the sake of enjoyment and pleasurable pursuits, or with a wish to earn a profit. Such people may also prevent others from such acts of stealing and instead establish them in the same practice and upon the path of virtue. In this way, such people adopt the discipline of benefiting both themselves and others by giving up killing and stealing.

“There are also further aspects of pursuing and observing the discipline of refraining from killing and stealing. Some may be afflicted by a terrible disease due to parasites and yet, although they fear for their life, they will not want to kill those parasites. They will therefore not apply any medical remedy that might have such an aftereffect, nor will they encourage anyone else to do so. Rather, although fearing for their life, they will not kill the parasites and thus practice benefiting both themselves and others.

“How do they refrain from stealing? They refrain from even the subtlest form of stealing and instead practice generosity. What are the specific aspects of generosity? Some may have obtained a certain medicine to heal a disease from which they suffer. Yet, when seeing or hearing of someone else who suffers in the same way, they might think, ‘If I do not use this remedy for myself but give it away, that person can be cured.’ In such a situation, they will then give the medicine to the other person. When such genuine benefactors, who offer a gift aimed at the transcendence of suffering, later separate from their bodies, they will go to the joyous higher realms of the Heaven of the Thirty-Three and be born among the gods in the realm of Engaging in Clarification.

“As people are born there, the power of their positive actions will manifest an astonishing realm, as beautiful as if it contained the radiance of all the jewels in the world. Those who are born there will be venerated by an extremely large gathering of goddesses. Together, they will then proceed to a forest known as Sphere Endowed with Diverse Music. This realm is also adorned with another forest, known as Decorative Birds and Trees.

“The power of the birds there is such that wherever they fly, the trees follow them through the sky. Similarly, the gods dwelling among the trees will also bring the trees with them as they fly in the sky. There are also lotus ponds for those who stay in this forest, and in those ponds grow various lotuses adorned with gold. The petals of the flowers are of beryl color, the stalks are golden, and the anthers are made of silver. Goddesses climb onto the lotuses and place themselves in the center of the flowers where they sing. As the goddesses sing, past positive actions will at times manifest a stream of delicious wine. Known as the joyful stream, it flows among the lotuses, and the goddesses will proceed to drink from the wine. Moreover, all the divine sons who reside in the hearts of the flowers will likewise drink of the wine as they sing and celebrate. Thus, those who dwell blissfully in the lotus grove, attended to by goddesses, will long relish the delicious wine.

“When they have enjoyed themselves for a long time in this way, they will descend from the sky and proceed to the so-called Water Lily Mansion together with the birds and the attending retinues of goddesses. That mansion is made of water lilies and measures a hundred thousand leagues. Upon each of the petals stand various goddesses who sing and dance to the accompaniment of music of the five instruments. The light from the blue petals of the water lilies can turn everything blue, yet where the petals are red, the light that shines from them can make all the ornaments that are otherwise of many different colors turn red. Within these red and blue lotuses, upon the anthers that are produced from the roots and core of the flower appear many different goddesses. They surround the gods due to the latter’s former positive actions. Thus, on platforms upon the anthers stand goddesses who proffer many different lotuses as they sing, dance, play, and revel with the divine sons.

“When in this way everyone has frolicked for a long time, they will enter the mansion made of petals, and will then see the river called Lovely, which is exceedingly delightful and has trees growing along both its banks. This exceptionally delightful river is studded with flourishing trees of distinctive color, foliage, branches, and twigs. Among the leaves of the trees sit birds with beautiful feathers and beaks, and the birds warble and chirp delightfully. Thus, the banks are adorned by gorgeous birds with numerous delightful features. When occasionally the gods become inclined to partake of some food or drink, these will naturally manifest from the river.

“Another feature of this extremely delightful river is that goddesses who bear various garments and forms mingle among one another upon the banks as they play various instruments, sing, dance, and play. The lovely goddesses are agreeable in all regards, and when they enter the river, the gods who have previously engaged in wholesome conduct will see them. The joyful goddesses will carry on dancing, singing, laughing, and playing music of various kinds. Playing divine music with the five types of instruments, the joyous goddesses will then approach the gods who have previously engaged in wholesome conduct. As the gods see the celebrating young and nubile goddesses with their various attire and ornaments, their libidinous excitement will grow a hundred times more intense and along with other goddesses they will then rush toward them. As the goddesses who stay on the riverbank and the gods and goddesses who have come from the Water Lily Mansion thus mingle among each other, they will call out in laughter.

“The entire divine gathering will then fill all the precious mountain peaks with the sounds of heavenly music, and when the music is heard by other gods, the beautiful tunes will inspire them to play with still other goddesses. Those who thus hear the music will be exhilarated and rush toward the delightful banks of the river. The groups of gods and goddesses who come together in this way are never troubled by fighting, envy, or conceit. Without any kind of discord, they befriend each other, singing and laughing. They pass delicious wine around among one another and collectively partake of the wine, and they invite other groups of gods and goddesses to enjoy their nectar too. When in this way they have frolicked for a long time, they will leave the banks of the river, traveling onward in a state of infatuation, journeying playfully and gracefully toward other forests and parks.

“In this manner, these gods will continue to enjoy their hundreds of thousands of pleasures until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their actions, they will then be born among hell beings, starving spirits, or animals. In the rare event that karmic actions to be experienced as a human should make them take birth as humans, they will, in accordance with their causal actions, find constant happiness and be fond of bathing, ointments, and ornaments. They will also always be fond of pink, red, orange, and white lotus flowers. They will be honest and sincere by nature and will become very learned. They will become kings, great ministers, householders, envoys, leaders, or influential merchants.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as House of Refined Gold.

“Wondering what karmic actions may cause beings to be born there, he will examine that question with knowledge derived from hearing or by seeing with the divine eye. He will then notice how virtuous and disciplined people give up killing and stealing. How, in this context, are these acts given up? Some people may refrain from beating—and even protect—an enemy who has waged war and sought to kill them, murder their sons, and abduct their wives. Likewise, they may protect enemies who were apprehended by others. Thus, by speaking gently and offering valuable items, they may succeed in gaining the release of such enemies and subsequently do what they can to benefit them. Even if those evil people, who waged war but were freed, should continue to seek another’s death, the people in question will nonetheless spare their lives and even refrain from any animosity. In this way some people who have taken vows and are afraid of the effects of karmic actions may protect their enemies from the blows of sundry weapons. Out of fear of killing, they will refrain from striking their enemies, even at the cost of their own lives. Such are the aspects of freedom from killing that pertain to the present context.

“What are the relevant features of giving up stealing? People who have taken vows may be afraid of even the most miniscule amount of evil and out of fear of karmic actions and their consequences, they may refrain from anything unwholesome—such holy people will abstain from actions that are unwholesome and that should be avoided. In this way, they will also give up stealing. When such people, who have taken vows and are wary of even minuscule misdeeds, go to a temple or a park to study or to obtain water, they will abstain from using anything that has not been given to them by others, whether military boots, grass products, village produce, corn products, or cane products. Frightened by the prospect of transgressing the commitments entailed by their training, they will abstain from willful stealing, whether by day or by night. Such are the relevant features of giving up killing and stealing.

“In what ways do such people observe discipline? They disengage from what is unvirtuous, undesirable, ugly, and evil. Endowed with unblemished restraint, they thereby increase what is good and observe a discipline that is free from deception. Such discipline is certain to bring birth in the higher realms. It also culminates in the transcendence of suffering, for if one so wishes, it will bring the experience of the three kinds of awakening and the final transcendence of suffering.

“Moreover, when visiting a forest, having lost one’s way, whether traveling accompanied or alone, one may witness how, driven by starvation, creatures that eat raw meat may attempt to eat their own cherished offspring. At that point one may wish, ‘May that carnivore not eat its own offspring! May it not succumb to starvation! I shall satisfy it with my own flesh.’ In this manner, one will go before the beast and let it eat one’s own body. Those who compassionately and skillfully sacrifice their bodies in this way, so that both the mother and offspring can survive, possess the relevant type of discipline.

“What is the relevant practice of generosity? A poor man who struggles hard to make a living may be righteous, take vows, and avoid even the smallest misdeed. Then, if a monk who has risen from cessation should come by, the man may be aware of that and offer whatever little food has been prepared for his wife and children to the monk who has risen from cessation. He himself will then be left to either starve day and night or eat only very little by scrounging for leftovers. Such a man may also cause others to relinquish killing and stealing. He may establish them on the path of virtue, causing them to rejoice in the performance of virtuous actions with tremendous delight. Such people, who encourage others and benefit both themselves and others with their virtuous actions, will, upon separating from their bodies, go to the joyous higher realms and be born among the gods in the Heaven of the Thirty-Three where the mansions have the qualities of gold merely through aroma.

“Once born in such a mansion with the qualities of gold, those who engaged in good actions are then certain to experience pleasures and sensual delights. Their golden mansion is bathed in the light from all manner of jewels, and their inner residence consists of that light. That inner residence is what is called their ‘mansion,’ and when Śakra visits there, his presence will create great wonder and intensify the gods’ frolicking a hundredfold. Śakra will then utter the following verses:

“ ‘Ah! You who engaged in virtue Now experience pleasure after pleasure. The causal factors of your previous acts Have made you gods in heaven.

“ ‘Previously you rode a chariot with two qualities, Pulled by two horses. Using the whip of wisdom, You made that chariot shine like the sun.

“ ‘Endowed with discipline and compassion, You had love for all beings, Providing for them as you would for your mother, And thus you have come to the home of the gods.

“ ‘People who delight in providing for all beings With such compassion Will by such practice arrive At the Heaven of the Thirty-Three.

“ ‘Those who are always gentle and compassionate, And who delight in benefiting all beings, Will become objects of worship And enjoy the heavens in the world that is to come.

“ ‘People with compassion Are beautiful like the moon. Such people always resemble gods And will be received by gods.

“ ‘The proper place for all beings Is freedom from suffering and affliction. Those wishing for such happiness Should with buoyant faith rely on compassion.’

“When Śakra has uttered these verses, he will take his seat upon a supreme throne of gold within the inner chamber. His throne is ablaze with the light of the seven precious substances. Upon it are arranged colorful mats that provide a firm and smooth support, and his throne is ornamented with various designs and features. Thus Śakra, king of the gods, takes his seat within the divine congregation. Staying together with the gods, he will proceed to pursue games and enjoyments along with the attending goddesses, who appear in numerous forms and in a variety of garments.

“When after a long time Śakra emerges from the inner chamber, he will proceed, surrounded by a retinue of hundreds of gods, to the so-called Pleasure Grove Park. Followed by a throng of powerful gods who play cymbals and various musical instruments, he will journey to Pleasure Grove Park with its hundreds of thousands of luminous trees. From afar the gods will see the splendorous garlands that shine from the trees of gold and beryl.

“No analogy can adequately illustrate the ornaments that adorn the diverse parklands of this pleasure grove. Nevertheless, to provide some slight indication one can imagine the light rays that would shine with the simultaneous dawning of seven suns. Such is the light of this pleasure garden. Its shining rays are blue, yellow, maroon, and white, and still others are multicolored. In this way, the pleasure garden is ablaze in radiant beauty.

“When Śakra, king of the gods, sees how the light rays of numerous colors illumine and adorn the surroundings of the garden he will say to the gods, ‘All you gods, look at the adornments of Pleasure Grove Park!’

“ ‘We see them!’ the gods will exclaim.

“Śakra will then continue his address: ‘In the past there resided here a universal monarch who shared Śakra’s throne, held sway over the four continents, and sported with a great retinue of goddesses. He ruled over both humans and gods and lived for many millions of years. Yet he remained dissatisfied. When the monarch’s time was finally over, the residual excellence of his previous positive deeds remained here, providing the forest with its excellence and splendor.

“ ‘Gods, pay heed! In the past there was a king by the name of Māndhāta whose rule was continuous and invulnerable to any military maneuvers throughout the four human abodes. The king was insatiable in his enjoyment of the results of past good deeds, and so he came to this heavenly realm. Upon his arrival, light began to shine from his body, making it ten times more luminous than Mount Sumeru. Outshining all the gods, he thus remained in a sphere of light. Gods in the Heaven of the Four Great Kings noticed this and came before him with offerings and water to wash his feet. The gods said to him, “Your Majesty, please come with us. We have come here for your sake. You are worthy of our offerings.”

“ ‘Accepting the offerings of the gods, the king went with them to the Heaven of the Thirty-Three. As he approached, the king’s light seemed to dim the light of the entire Heaven of the Thirty-Three in comparison. Hence, just has he had resided like a single, beautiful sun among humans, he was now also resplendent within the land of the gods.

“ ‘When the four guardians of the world saw how the gods had lost their light, they said to the frightened gods, “King Māndhāta is coming to the Heaven of the Thirty-Three. The light of this royal being comes from the splendor of his chariot, his wheel, and his body. The light does not come from any asura, nor does it belong to any terrestrial being. In that case you might have had some reason to fear. But this king is righteous and follows the Dharma.”

“ ‘Thus, the king arrived in the Heaven of the Thirty-Three. At the time of his arrival, Śakra was frolicking and enjoying himself in Pleasure Grove Park. Seeing the king, Śakra said to him, “Since you who have arrived here, half of my throne is yours.”

“ ‘Thus, Śakra, king of the gods, shared his throne with the other king, dividing it in two halves, and so the other king remained for a long time, enjoying a wealth of pleasures of the five senses. Finally, when his positive actions were exhausted, he fell once more.

“ ‘You may examine all of the Heaven of the Thirty-Three, but you will not find anything as delightful as this Pleasure Grove Park. This pleasure grove adorned by numerous jewels is so delightful, and the beautiful palace on this ground is as splendorous as the sun.’

“With these words, the ruler of the gods will proceed toward and enter Pleasure Grove Park, surrounded by a retinue of a hundred thousand gods. Amid the gathering of gods and goddesses, he will then play and revel. When he has long enjoyed the pleasures of the various ornamental trees and lights, he will again embark on his sun-like chariot that is made of the seven precious substances. Thereby, he will travel through the sky, followed by musicians, all the way to Sudarśana, the assembly hall of the gods. Other gods will remain in Pleasure Grove Park, rollicking and reveling in their wealth of the five senses until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will proceed to take birth among hell beings, starving spirits, or animals. Should they instead be born with the general lot in life of humans, in accordance with their causal actions they will not be born at a time of strife, but during the age of perfection. They will take birth in an extremely delightful place replete with forests and parks, and ripe with fruits, rice, barley, wheat, and sugarcane—a densely populated place where people are righteous. There, they will become kings or ministers who are liked by everyone, who possess an excellent body with all faculties intact, and who are blessed with sons and grandsons.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Shaded by Garlands. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing and so perceive how some people who pursue a wholesome livelihood and have virtuous minds will give up killing and stealing.

“What are the relevant features in this context? They will refrain from killing in such a way that they do not catch and seize live crocodiles or alligators on the riverbanks in order to eat them, nor do they kill them for the sake of profit. With respect to others who kill, they will establish them in such discipline. Thus, without rejoicing in any act of killing, they instead prevent such acts and establish others on the path of goodness. Such are the relevant features of giving up killing.

“What are the relevant features of giving up stealing? Virtuous people who are honest, are sincere, have taken vows, and are free from desirous thoughts may, out of consideration for their vows, refrain from smelling the scent of an incense that has been offered to the members of the saṅgha or at a stūpa. They will thus refrain from exposing their garments to the incense and avoid sensing it, and when their olfactory organs register the scent, they will not indulge in it. Such are the relevant features. Moreover, such people will refrain from even extremely minor acts of stealing, just as they will make others disengage from such acts, establishing them on the path of virtue and ensuring that they continue to abide on the path of goodness. Such people thus benefit both themselves and others.

“How do such people further act for the benefit of living beings? Just as one would not kill one’s own children, such people refrain from killing any being, including ants and other small insects. They also cause others to observe the same discipline, establishing them on the path of virtue.

“How do such people delight in generosity? Poor people who struggle hard to maintain a livelihood may share their own meager food rations with people who have attained the first concentration and embarked upon the path. They may also inspire others to practice the same kind of generosity and cause them to engage in what is meritorious.

“When such people, who benefit both themselves and others, later separate from their bodies, they will go to the joyous higher realms and be born among the gods in Shaded by Garlands within the Heaven of the Thirty-Three. In that divine realm grows a tree called Shaded by Garlands. The delicious scent of its flowers can be sensed at a league’s distance, and within that distance it also causes the flowers of other trees to open and release their sweet fragrances. The tree’s flowers remain delightful for a long time, and each flower produces a garland that the gods can wear upon their heads. These garlands have numerous colors, including flowers that are blue, yellow, maroon, and white. Thus, the trees produce exquisite garlands in the same way that an expert artist, who is perfectly trained and accomplished, may paint them in the world of humans. Such are the wonders that emerge from these trees.

“Furthermore, the gods in this realm experience the five pleasures of the sense objects as they frolic and revel in the forests and parks to the accompaniment of music of the five types of instruments. Experiencing all manner of pleasures, these gods enjoy the manifestation of whatever they wish for. Thus, as the product of these gods’ past positive karmic actions, numerous and diverse delights now appear.

“Among the enjoyments of these gods there is also the so-called pond filled with flowers. Its power is such that it produces flowers that bloom without ever closing. The pond is graced by bees of the seven precious substances that hum divine melodies. Their singing delights the goddesses who say to each other, ‘Ah, how enjoyable these bees are! They truly delight our hearts.’ Thus, different sorts of bees produce songs by the pond.

“There is another extremely colorful pond that is frequented by male and female bees that pick up the pollen from its lotuses and spread this golden and silvery pollen across the surface of the water. When yellow ducks see this, they call out and come flying to the pond. Thereby, gods and goddesses will know what is happening at the pond and proceed to travel there as well, singing and dancing all the way with great joy. The sound of their music will also cause other gods to abandon their fun and instead join the traveling gods as they come to frolic where the birds have gathered.

“When they have enjoyed themselves by this pond, the gods will next travel to a forest known as Studded with Mansions. This forest is surrounded by pillars of the seven precious substances and adorned with ornaments of beryl, gold, silver, crystal, and coral. Various goddesses live in the forest and add to its beauty, and joyous gods come play and frolic there. Extremely blissful, they wear divine ornaments and their skin is moistened with divine sandal oil. No one causes anyone harm, and everyone enjoys each other’s company without the least displeasure in their hearts. Free from any weariness caused by envy or dispute, they experience the results of their own past actions. Endowed with diverse karmic actions they frolic and enjoy themselves within these heavenly lands, directly experiencing the results of their own actions.

“The gods may also go to a forest of wish-fulfilling trees, the power of which is such that they obtain whatever they want. That forest is wonderfully fragrant, and within it, food and drink flow forth like a river. The gods who directly experience the results of positive actions joyfully frolic there, drinking delicious wine and savoring ambrosia. As they insatiably indulge in the taste of such food and drink, their bliss blazes and their beauty is enhanced a hundredfold.

“When the gods have rollicked and enjoyed themselves within that grove, they will proceed to the so-called Forest of White Lotus Petals. The petals, colors, fragrances, and tastes of the white lotuses there are exquisite, and the flowers yield a delicious wine that flows like the wine served at a great banquet. The white lotuses produce a wine that is of similar color, taste, and fragrance. Likewise, the golden-colored lotuses produce golden wine, the beryl-colored lotuses produce beryl wine, the crystal-colored lotuses produce crystalline wine, and the lotus flowers that are emerald- and coral-colored produce wine of those colors. Multicolored lotuses with golden petals and beryl stalks yield various types of wine that flow from their vajra sprouts and anthers. The wine is fragrant and exceptionally delicious, and the gods will drink it and frolic.

“Then, once again, for the sake of entertainment, they will proceed to another forest named Universal Illumination. Upon their arrival, they will behold the gods of the Heaven of the Thirty-Three who live within that forest and notice their enjoyment of heavenly pleasures. The gods of the grove will likewise notice the visitors. Among the delights of this grove is the so-called Encircling Pool, which entirely surrounds the grove. The pool is three leagues wide and full of pristine water that looks as if it were liquid beryl. Geese and yellow ducks in gorgeous colors adorn the Encircling Pool. Their backs resemble refined gold, their legs are like coral, their eyes resemble chrysoberyl, and their heads are as round as circles drawn using orpiment. As they play, the birds call beautifully and melodiously in numerous ways.

“When the gods enter the forest, their golden light gains further beauty, just like gold and brass that is burned within a heap of teak leaves. As the gods look at each other they will say, ‘Behold the power of these divine palaces. By the power of these palaces our golden colors have doubled in intensity.’

“They will then revel in the many different palaces. Endowed with a wealth of pleasures of the five senses, they will enjoy themselves and frolic. Attached to their divine realm, they will be insatiable in their craving. Just as the fire that consumes ritual offerings is never sated, these gods will never tire of the stream of objects that consist of delightful sounds, tastes, forms, and fragrances. In this way they go on rollicking and reveling until finally their completed and accumulated acts have been crushed and relinquished.

“Once their actions have been exhausted, the gods will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, always be extremely happy. Their bodies will be draped with flower garlands and moistened with ointments. They will enjoy constant and tremendous happiness, be eminently wealthy, and become kings or great ministers. They will be liked by everyone and remain free from harm and disease.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Moving on Springy Ground. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how some people who give up killing and stealing will abstain from making a living by killing snakes and splitting their heads to extract the jewels inside their heads. Such people will therefore never kill a snake with the intention of making a profit from the jewel in its head. They will also refrain from killing ants, or the like. Rather, recognizing that animals are sentient beings, they will refrain from killing them. Such are the specific features of giving up killing.

“What are the relevant aspects of not stealing? They are to refrain from even the most minuscule acts of stealing, including taking even grass or stones without permission. Similarly, whereas others may purposely steal a book or the like in order to study the scriptures, these people will refrain even from that.

“In what way do such people practice generosity? Even though they may make their living under great hardship, they will not be stingy with their possessions and so offer garments, food, bedding, and medical articles to those who have attained the first concentration. Likewise, they will offer alms and help maintain the locations where the saṅgha resides, thus sharing their possessions equally with the saṅgha. In this way they enjoy being open handed themselves, and they also establish others on the same path of virtue. When such virtuous people, who turn back what is unwholesome and who benefit others, later separate from their bodies, they will go to the joyous higher realms and be born among the gods in Moving on Springy Ground within the Heaven of the Thirty-Three.

“In that extremely delightful realm, the colorful ground is supple, as if filled with cotton wool, and extremely soft. The ground is pliant, slightly giving way when stepped upon yet resuming its original shape when the foot is lifted. For example, just as water forms waves when stirred by the wind, only to settle again when the wind ceases, so the ground in that realm is springy.

“This is also a completely stainless realm. Like a perfectly clear mirror reflecting what is placed in front of it, the ground reflects the bodies of the gods. Another marvelous feature of this divine realm is that whenever the gods there think of other gods, or wish to go to another god realm, they miraculously obtain all the relevant information, as if written in a letter, and so are able to revel with the respective goddesses, just as they are able to enjoy all the other amazing features those realms may contain. Such are the joys of the gods of Moving on Springy Ground within the Heaven of the Thirty-Three.

“The gods in this realm also engage in games in their forests, traveling between the various forests for the sake of enjoyment. The great forest known as Grove of Delicious Wine is draped with nets of tinkling bells of various sizes. It features numerous gorgeous trees that grow flowers and fruits and are home to many species of birds. When the gods sport within this forest to the accompaniment of music of the five types of instruments, they experience karmic consequences that take the form of extremely delightful sense objects.

“That god realm also features a Forest of Palaces, which is always transforming. Every time the gods go to enjoy themselves in that forest, the trees have grown in new shapes, from which the goddesses easily can pick the fruits. That forest is made of the seven precious substances, and its beautiful trees, studded with numerous flowers and fruits, shine like the rising sun. The trees are further adorned by songbirds that play among the leaves and fill the forest with their melodies. Within that delightful forest the gods, who are so attached to the six objects, will enjoy themselves with raging passion, sporting and reveling in their pleasures.

“From that forest, which provides an exceedingly pleasing experience for the eyes, ears, and nose, the gods will journey to a peak upon Mount Sumeru known as Lofty Mound. They will travel to this mountain peak, which has a height of ten leagues, accompanied by lovely goddesses who wear beautiful jewelry and attire. Upon this mountain is a pond called Beauty, which features flowers of the seven precious substances and is carpeted with blue, red, and pink water lilies. Its water is pristine and geese and yellow ducks call out there. The pond is surrounded by mansions with ornamental pillars of the seven precious substances, as well as by parks and groves. On the banks of this pond, which is surrounded by such beautiful sights, the gods and their attending goddesses will dance, flirt, and frolic. They will enjoy divine drink that is free from the detrimental side effects of intoxication, and partake of delicious fruits endowed with the six desirable tastes. Those fruits contain wine, which the gods will drink in the company of goddesses who wear various ornaments and garments. Elsewhere, goddesses will joyously sing, laugh, and play vīṇās, flutes, and drums with great mastery. Thus, the gods and goddesses gather on the banks of the pond and will enjoy each other’s company. In this way the various groups of beautiful gods and goddesses will play and frolic for a long time.

“When a long time has elapsed, the gods will proceed to a park that is delightful in all regards. Their bodies are adorned with flower garlands, colored powders, and ointments, and they shine with a natural light that corresponds in intensity to whether the given god’s preceding positive acts were of an inferior, medium, or superior quality.

“The gods’ level of mental pleasure also corresponds to their level of previous engagement in wholesome actions. Thus, the more they have previously engaged in such actions, the more mentally delightful will be the observations they experience through their eye consciousness. That is to say, those gods whose engagement in virtue was of an inferior kind will, accordingly, not perceive more than the mere form of the object observed. Those whose virtuous conduct was of medium caliber will, on the other hand, see the given beautiful form and thereby experience a medium level of mental pleasure. Finally, those who accomplished superior deeds see bodies, sizes, colors, shapes, and forms that are all extremely appealing. This goes for all the observations of form, smell, and texture that are had by the gods at the different levels of the desire realm. Within the larger class of gods, the present subclass of gods only forms a single, general category. Thus, when seen as a single class of gods, one does not classify them in terms of three distinct kinds of ripening. At the same time, just as there are three levels of mental pleasure, it should likewise be understood that differing qualities of past karmic action shape the exquisite forms of the goddesses, as well as their ornaments and attire, in different ways.

“When the monk sees how these happy gods flock to their parks in an insatiable pursuit of sound, texture, taste, and form, he will utter the following verses:

“ ‘When the sun burns at the end of the eon, Even the oceans dry up, Yet never in a hundred million eons Will there be contentment with the forms that are seen.

“ ‘Rainfall and the like May fill the ocean with water, Yet the forms in the ocean of sights Will never satisfy anyone.

“ ‘Insatiable in their desire, Embodied beings suffer. How can they believe that their many cravings Are something delightful?

“ ‘Pleasures produced by desire Are not attractive to the wise. Rather, liberation from all desires Is supreme among all forms of happiness.

“ ‘What appears to be bliss is a mixture, Resembling food mixed with poison. Yet when there is freedom from craving, It is like food mixed with milk.

“ ‘Within the darkness of dullness and ignorance, Childish beings are burned by their desires, Just as the forests in the Malaya Mountains Are destroyed by rākṣasas.

“ ‘Thoughts accompanied by craving Are numerous beyond count, And those who are insatiable in their thinking Will be crushed by the Lord of Death.

“ ‘Those who are governed by desirous thoughts And remain in the realm of craving Will never see the fortune of happiness— This the Thus-Gone One has observed.

“ ‘He knows that the phenomena of delusion That produce deceptive desire Are just like a dream or a city of gandharvas— Hollow, false, and without any core.

“ ‘Resembling an illusion, bubbles in water, Or the kimpāka fruit, Desire does not help the world. Thus, it is known to be like fire.

“ ‘Those with knowledge of the flaws of desire May become deluded due to the experience of effects. The steadfast ones who see reality Are free from doubt and affliction.

“ ‘People get things according to their intentions, And thus they are destroyed. Creating unwholesomeness everywhere, Desire is a mundane wilderness.

“ ‘While their minds remain dissatisfied, All the gods will die, one by one. Deceived by the enemy, desire, Ignorant beings fall into hell.

“ ‘Desire and attachment are a poisonous realm Within which females swim like fish, Among billowing waves And flashes of lightning.

“ ‘The more one thinks, the more it grows, And that which spreads is like fire. Desire has no basis, beginning, or end, And is thus relinquished by the wise.

“ ‘The more one adheres to it, The more there is of it. Spreading like a burning fire, The ripening of desire is hot.

“ ‘With knowledge of its defects, The steadfast free themselves from desire. Attaining the complete relinquishment of desire, They achieve ultimate happiness.

“ ‘Thousands, hundreds of thousands Of gods—innumerably many— Are destroyed by fire and fall into hell Because of their reliance on desire.

“ ‘Just as those who wish for happiness Give up fire, poison, and weapons, They should also let go of desire, The cause of life in hell.

“ ‘No one governed by desire Has ever been seen or heard To be free from the deceptions of desire, Or to remain unscathed by suffering.

“ ‘In all times and occasions, Desire is like flaming fire. Do not harbor it in your mind— That is how to give it up.’

“Having thus observed the gods who are under the power of desire, the monk will compassionately instruct the utterly careless gods repeatedly.

“With their minds suffused with all manner of happiness, the gods will proceed to the park. Goddesses dressed in various garments and holding musical instruments, who sing and play in ways that are utterly captivating to the senses, also proceed to the park. The sight of the park is deeply compelling, as it is adorned with waterfalls, pools, forest, parkland, islands, and lotus ponds. Wherever the gaze of the gods falls, they behold forms that are desirable, attractive, and delightful in all sorts of ways. In this manner, their eyes behold nothing but beautiful forms. Likewise, whenever they wish to listen to something pleasant, they will hear sounds that are attractive, beautiful, and appealing. When they wish to experience smell, they will sense fragrances that are attractive, delightful, appealing, and arousing. Whenever they wish to taste, and thus engage their gustatory faculties, the gods will have access to delightful, exceedingly delicious feasts that are free from any taint and can be enjoyed for as long as they wish. Similarly, the textures that they touch are all desirable, attractive, and delightful, and the same goes for the mental phenomena they cognize: all are desirable, attractive, and delightful.

“Thus, careless and attached to their divine objects, the minds of the gods remain unobscured, and so they continue to enjoy their pleasures, possessions, and enjoyments until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world. In accordance with their karmic actions they will then take birth among hell beings, starving spirits, or animals. Should they instead be born, in accordance with their karmic actions, with the general lot in life of a human, they will, in accordance with those causal actions, find constant and tremendous happiness, and they will delight in flower garlands, colored powders, and ointments. They will be honest, wealthy, happy, and appreciated by all beings. Their physiques will be exquisite, and everyone will hold them in highest regard. They will have lovely sons and wives and maintain conduct that is free from defects. Their wealth will never be destroyed due to the terrors of the rulers, water, or fire, and they will be born as princes or members of an influential family.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Distinguished in Many Colorful Ways. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. Thus, he will notice how some virtuous people with virtuous intent may give up killing and stealing while also encouraging others to do the same, thus establishing them on the path of virtue.

“What are the specific features of having given up killing? Such people refrain from harming anyone under any circumstances—they do not encourage others to do harm, and they will not rejoice in any harm done. They do not enjoy themselves in the company of people who kill; they do not mingle with such people, nor do they even speak with them. They do not engage in afflictive conversation, and even when traveling they will not keep company with people who engage in unwholesome acts.

“How do they refrain from killing? Such people refrain from deceitfully killing, or causing others to kill, deer or birds by means of song, music, or the sound of vīṇās, drums, or flutes. In the same way, they will also not kill any animals and birds that live in mountain pastures. Leaving all of this behind, they will instead free such animals and repudiate the hunters, causing them to give up any such activity, including even the mere thought. Such are the features of having given up killing.

“What are the relevant features of not stealing? Some unrighteous merchants who do not follow the Dharma may use false measures, thereby stealing from their customers by hoodwinking them. How does such deception take place, and what are its features? People may pour sand onto the lever of a pair of scales, thereby using the sand to deceive, and thus fooling others who do not notice the problem. Later, such people may, however, regret such deceptive practices and instead tell themselves, ‘I shall never again take what was not given—not for my own sake, nor for that of my children or wife. I shall not do so for the sake of profit, nor for the sake of any unwholesome company. Let me not fall into the worlds of starving spirits or animals! That ripening is unbearable. The ripening of stealing is unbearable!’ Thus, they may thereafter refrain from taking what was not given, relinquishing even the conditions for stealing. Similarly, they may also cause others to refrain from such actions and give up rejoicing in them and so establish others on the path of virtue. In this way such people benefit both themselves and others.

“In what way do they delight in generosity? They consider the helplessness, afflictions, and pain of those who lack both causes and effects, and who must earn a living by crossing the sea or desolate lands, or undergo other such challenges. To those they make donations respectfully and attentively. They also give to those who have attained the second concentration and to those who suffer. Those are the ways in which such people delight in generosity.

“How do they grant life to living beings? When fishermen or bird trappers sell the animals they have caught, these people will ransom and release them. With delighted minds and senses, they will proceed to take them back to the waters they came from and let them go. They will also cause others to do the same, making them rejoice in such actions and engage in what is virtuous. In doing so they think, ‘Ah, wonderful, I have done well. I shall do so again and urge others to do so as well.’

“Thus, throughout the preparation, the actual activity, and the conclusion, they benefit both themselves and others and give up killing and stealing. Time and again, they avoid stealing so that they may benefit others, save their lives, and give them the gift of life. Rejoicing in the generosity of both themselves and others, they observe a twofold discipline that is concerned both with themselves and others. When such disciplined people, who know what to do and what to avoid doing, and who benefit both themselves and others, later separate from their bodies, they will, after their death, go to the joyous higher realms and be born in Distinguished in Many Colorful Ways within the Heaven of the Thirty-Three.

“In consequence of their positive actions, they are thus born into a realm that is adorned by beautiful light that shines from diverse jewels. As soon as they are born there, light will shine forth from their bodies, and from that light will appear numerous shapes, colors, and garments. Thus, the gods in this realm are provided with divine garments, ointments, and bodily ornaments. When this occurs as the god is born within that realm, he will first wonder, ‘What karmic actions have made me take birth here?’

“At that point, he will remember his previous deeds and think, ‘Ah, how wondrous, I am here as the effect of wholesome actions. Amazing, these are the consequences of positive actions! I was born here because of positive actions.’

“Next, because of his past positive actions, he will first hear the sound of music from the five types of instruments. Then, from all directions, he will hear the songs of desirous and joyous goddesses. Their beautiful singing pervades the entire realm, including the mountain peaks and caves, and causes the deer and birds to dance in infatuation. Listening attentively to their songs, the god’s excitement increases a hundredfold, and in this way the god’s mind is first distracted by the sound of songs. Later, when he sees the forms of the goddesses, a ravenous lust will be born in him. Thus, with his mind distracted by numerous qualities, he will notice that the goddesses, the mere sight of whom is gratifying, are coming toward him. Adorned with numerous forms, garments, and ornaments, their bodies and costumes surpass any example.

“With tremendous desire, the god will now think, ‘Who are they? To whom do they belong?’

“As soon as he has that thought the goddesses will utter this verse:

“ ‘We are the supreme cause For all sorts of passionate desires. And, god, we are yours, So please come, revel in passion!’

“With these verses in mind, the god will admire all their myriad delightful features. Turning eagerly toward the goddesses, he yearns to see more of them and touch them, and thus he will, in that moment, draw closer to them.

“At that point, a third cause of desire occurs, because the mind depends on the senses and this dependency, in turn, requires that the mind engages with objects. With a desirous mind, the god will therefore follow through on his wish to touch the goddesses, and they, for their part, will also touch him with intense desire. Hence, there manifests a third cause of desire.

“When the god senses the incomparable fragrance of the goddesses, he will wonder, ‘Whose is this beautiful, extremely attractive aroma that catches my nose?’ Thinking this, he senses the unparalleled fragrance of the goddesses who embrace him. Examining this fragrance that defies all examples, he will realize that it is the scent of the goddesses, and so he is moved by this fourth cause of desire.

“Being already deeply attached to these four objects, the god will next be offered delicious wines and divine ambrosia by the goddesses. This establishes a fifth cause of desire. Thus, five causes of intense desire and attachment arise from the very outset.

“As an effect of their unwholesome karmic actions, the gods who pursue desire do not initially notice that their minds have become attached to the pleasures of the objects. Subsequently, they will experience intense, lustful desire, and with such passion in their hearts, they will approach the goddesses. Meanwhile, the goddesses will approach the divine sons too, playfully flirting in joyous abandon.

“When they meet the divine sons, the goddesses speak to them in a teasing way, using expressions that stir passion. Dancing, singing, flirting, playing, and frolicking, they approach the gods with carefree joy. Endowed with diverse and exquisite physiques and garments, these nubile goddesses will then proceed toward the groves, forests, ponds, waterfalls, and lotus groves. Accompanied by the gods, the goddesses will proceed to a forest known as Universal Delight. There, they will join the gods who live in that forest, and so enjoy themselves within its pleasure groves.

“This forest is adorned by numerous trees that fulfill all wishes. Some of the trees have golden trunks that support silver foliage upon branches of chrysoberyl. Those trees yield a pearl-like fruit of exquisite taste and form. Thus, the forest is adorned with indescribably gorgeous trees. The forest is also adorned with beryl trees that bear golden leaves, flower petals of chrysoberyl, and fruits the color of silver and coral. Likewise, there are lush trees that have trunks consisting entirely of the seven precious substances. Some of these trunks are wholly of gold, whereas others are of chrysoberyl, silver, or coral. Moreover, their branches and twigs are of the seven precious substances, and exquisite, divine flowers and fruits adorn them. The flowers of these trees display a wide spectrum of colors and produce a variety of delicious scents that can be sensed for a distance of six leagues. Multicolored bees swarm around them, crazed by the tastes of the flowers. Thus, previous wholesome karmic actions of various sorts cause the trees of Universal Delight, with their beautiful features, to manifest.

“What is the beauty of the grove with its red and blue lotuses like? The trees of that forest have beryl trunks and bear flowers with golden petals and anthers of chrysoberyl. Bees the color of lapis lazuli swarm around the trees. Hearing the humming of the bees fills the gods with tremendous pleasure, and thus they come to feel exceptionally happy. This forest is radiantly beautiful for it is decorated by numerous colors, such as blue, yellow, and madder. Like the most delightful places in Jambudvīpa, this beautiful, shining forest features ornamental embankments, ponds, flower beds, and lotus petals that make it alluring in all regards.

“Seeing that this forest has such delightful qualities and finding it to be a fine site for divine recreation, the elated gods will arrive flying through the sky, delightfully accompanied by throngs of goddesses. When the gods who normally stay in the forest see the approaching visitors, they will think, ‘They have come to see us!’ and so they will come forth to receive the approaching gods. Everyone will call out delighted greetings and they will befriend one another. With their fondness for lotus gardens, they will then frolic and revel in this grove to the accompaniment of music from the five types of instruments.

“When the gods have spent a long time enjoying the sense pleasures within the forest of Universal Delight, they will proceed to a park known as Intoxicating Abode, which is rich in sense pleasures. Surrounded by various platforms, this pleasure grove features delightful pools, cascades, and elongated ponds. Studded with mansions that are made of the seven precious substances and decorated with gold, this forest features numerous distinct and delightful landscapes. Flocks of birds sing and dance in enchanting ways, and the sweet sound of cascading water and flowing streams can always be heard. Food and drink of the most exquisite color, taste, and fragrance flow like rivers. Once they have arrived there, the gods, who thus experience the effects of their own past actions, playfully enjoy the pleasures of the five senses, and they are accompanied by coteries of goddesses wearing various stunning garments and ornaments.

“Although much time passes while thus rollicking and reveling, the careless gods do not notice that. Hence, while they remain attached to the five types of objects and are absorbed in their pleasures, their respective positive actions are gradually exhausted, and once their past karmic actions have dissipated, they die. The gods are nonetheless careless and deceived by craving. They are spurred on by their craving and tormented by the fire of desire. In this fashion, maddened by their experience of bliss, their intoxicated minds do not notice what is happening. It is only when they have to give up the whole foundation for all their blissful play that they will finally perceive the impermanence of their great city of perishing. When they see accurately and with certainty that their own death is impending, they will indeed encounter great misery. Yet, it is only then that the gods comprehend this.

“In this manner, careless and fond of objects, they continue to experience bliss until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born human due to karmic actions that are certain to be experienced as a human, they will, in accordance with their causal actions, enjoy tremendous pleasures and possess perfect wealth and grain crops. They will have an honest and sincere nature and be born in a central region, knowing how to distinguish between good and bad actions, and what is right and wrong. They will be born in a great society where the ruler is righteous and follows the Dharma, where the people of the world conduct themselves in an irreproachable way, where everyone has happy eyes, and where even infants and old people are happy. Their bodies will be free from ailments and they will possess fine physiques and be strong. They will have nothing whatsoever to fear but will be supported by everyone. They will have sons and spouses and will attain whatever they wish for. Their wealth will be secured, and they will not have to fear or worry about the king, water, fire, robbers, or thieves.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Promotion. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing, and thus he will notice how some virtuous people possess the unmistaken view and are continuously aware of the reality of the effects of karmic action. They constantly contemplate the true view, remain honest, and refrain from harming others. They are always respectful to their parents, they are committed and joyous with respect to the Dharma, and they revere the Buddha, Dharma, and Saṅgha. Such people may refrain from killing and stealing. Also, they avoid rejoicing in such acts and cause others to refrain from them as well. They do not encourage others to engage in such actions, but reproach those who do, informing them about the consequences of karmic actions. Teaching others the way things really are, they offer praise to those whose actions are wholesome, establish them on the path of virtue, and encourage them to continue in the same way. Having themselves given up killing and stealing, they cause others to do the same. By means of this twofold path of wholesome action, they cause people who have not yet taken vows to do so, and they cause those who have already taken them to observe their vows well. Those who thus benefit both themselves and others through wholesome actions will be born in the higher realms.

“What are the relevant aspects of giving up killing in this context? They consist in disengaging from the unwholesome act of killing. What are the categories of this? Knowing other sentient beings to be sentient beings, such people do not take the lives of small worms, ants, or the like. How do they prevent killing? They stop those who cunningly catch mice, lizards, kites, or deer. The types of ruses that are used include traps, pits, mats of grass, nooses, ropes, ditches, and snares. Such people will prevent killing by such means. They do not rejoice in trapping, nor do they encourage others to engage in any such action. Instead, they instruct others not to kill living beings and establish them upon the path of the Dharma. In this way they cause others who are attached to killing to stop doing so.

“How do such people refrain from stealing? Such people do not intentionally steal, not even mere grass, just as they cause others to refrain from doing so. What types of stealing are implied here? They consist in delighting in those who take what was not given. Here this refers to people who play music, dance, sing, celebrate, flirt, frolic, and revel with great pleasure in the company of females near a stūpa. Such unrighteous people may make their living in a park that has been given to the saṅgha, or a protected area, or by playing music, or from a stūpa site. One might also take from such musicians, or otherwise steal from them, or in other ways take what was not given. In terms of wages, this can also mean stealing the wages of women. That is to say, one may hire a woman in order to have intercourse with her, yet subsequently not pay her as previously agreed. Another form of stealing occurs when someone does not pay a fisherman, hunter, or butcher as agreed. If the promise of a fee leads to killing and stealing, people of this kind will refrain from such actions, not rejoice in them, and not even think of them.

“How do they practice generosity? Even if they otherwise struggle hard to maintain a livelihood, such people will give donations to individuals who have attained the third concentration, or to other people, and they will do what is virtuous. Thus, even if they become impoverished themselves, they will continue being open handed to others, and they will even give more sincerely to others than to their own children. Such are the ways in which they practice generosity.

“How do such people observe discipline, having given up killing? When animals are being killed during the sweeping of gutters, such people will interfere. They will splash water on the animals and place those that were discarded on dry land back into the gutter. Thus, they do not kill any being but pursue what is virtuous.

“Holy people who engage in those two types of virtuous action will, upon separating from their bodies, go to the joyous higher realms and be born among the gods in the Heaven of the Thirty-Three. Once such doers of positive actions, who are attached to pleasures, are born there, they will, in consequence of their past actions, hear the sound of divine music of the five types of instruments and experience indescribable bliss while attended to by various retinues of goddesses. To give some slight indication of their bliss, consider the tremendous enjoyments of a universal monarch endowed with the golden wheel. Those enjoyments cannot match even a sixteenth of the divine pleasures that are experienced by the gods occupying these heavenly seats. The gods in this realm have no flesh, bone, or lymph; they are free from miserliness; their eyes do not blink; their clothing is free from dust; they do not become affected by smoke or haze; they do not defecate or urinate; and they glow with a natural light. All these features are unlike those of the universal monarch. They have no attachment to spouses or children, are free from envy, do not eat or drink, and are not subject to sleep or laziness. Again, all these features are unlike those of a universal monarch. Thus, a universal monarch does not equal even as much as one sixteenth of these gods. Nevertheless, here a bit of illustration has been provided by means of something intelligible to humans.

“The gods in this realm frolic and enjoy their rich sense pleasures. In their realm lies a forest called Kābīra, which is ten leagues long and five leagues wide. The forest is filled with many kinds of golden birds and colorful ornamental spheres. It is studded with fine and exceptionally beautiful flowers, and in its gorgeous trees of the seven precious substances live birds of striking beauty. The beautiful forests and trees of these gods, as well as the divine birds of numerous shapes and colors, can be compared to, for example, the beautiful jewelry and ornaments that a goldsmith might create to ornament humans. This might give a slight indication.

“Within that forest the gods play with each other, using various kinds of lotuses that have beryl petals, stems, anthers, and leaves. Some among the petals are intensely red like rubies, and the flowers emit an extremely delicious fragrance that can be sensed across a hundred leagues once the flowers open. The gods who sense this lotus fragrance are made ten times more crazed than they already are. Thus, together with their circles of goddesses, the gods will enjoy themselves and frolic within the Kābīra forest.

“At some point the gods will think, ‘Let us go where food and drink flow like rivers.’ As soon as they have formed this wish, swans will carry them within great chariots that have balustrades and arches draped with nets of various large and small bells, railings studded with jewels, and pillars made of gold, crystal, jewels, and chrysoberyl. Others will be carried by ducks, pigeons, cranes, or grouses, and still others will be carried simultaneously by a variety of birds. Thus, residing upon such divine attributes, the gods who experience the consequences of past positive actions journey within the Kābīra forest to the place where food and drink flow like rivers. Infatuated, they travel for sport together with the goddesses to the place where food and drink flow like rivers. Upon their arrival at this land of food and drink, they will imbibe, enjoy themselves, and celebrate amid the sound of song and music of the five types of instruments. Thus, immersed in their blissful revelries, the gods will spend a great deal of time without noticing it elapse.

“After a long time has passed, the gods will decide to go view the divine forest known as High and Seen by Everyone. Those present within the chariots will, in the company of other gods, proceed to travel to that forest. When they arrive, they will sing songs, play music, dance, laugh, and befriend and frolic with each other in sheer revelry.

“The visiting gods will then notice the gods who live in that forest. Those gods live on a face of Mount Sumeru that is adorned with forests and parks, studded with stone slabs of pure gold, and filled with waterfalls, rivers, embankments, ponds, and food and drink that flow like rivers. Their realm is teeming with goddesses beyond number, and this world is inhabited by beings in accordance with their respective karmic actions. Encircled by sixty thousand mountains, this great, lofty massif supports gods, asuras, kinnaras, and mahoragas. It is home to gods who experience the consequences of numerous virtuous actions, and for whom a great diversity of virtuous karmic actions has now manifested. The summit of this mountainous realm is adorned by four types of precious stone.

“As the visiting gods travel through the various regions, they see how the resident gods wear diverse attire and ornaments, and they notice their appealing and attractive bodies. They see how these gods befriend each other and develop tremendous lust, how they live in careless abandon, and how they engage in extremely delightful and enjoyable conversations. They also see how the gods in that place have apparel, bodies, foods, and homes that are of three different qualities. The visitors will think, ‘It is not only we who have pleasures. Other gods live extremely enjoyable lives too, rollicking and reveling with hosts of goddesses.’ Thus, the visitors will see the many different gods, their wish-fulfilling trees adorned with numerous exquisite colors, tastes, forms and aromas, and their many forests and parks.

“Next, the gods will proceed to another realm in which they perceive lofty mountains and great summits that are studded with waterfalls, rivers, and various ponds. They will perceive how the sun and moon circle around those mountains. Hundreds and thousands of radiant reflections of the sun thus appear, and it is that light that Rāhu blocks with his hand, just as was explained earlier.

“As the gods who stay in the chariots travel through the sky, they will feel great wonder. Surrounded by gatherings of goddesses who dance and play cymbals, they will sing and play music of the five types of instruments, and thus they will circumambulate Mount Sumeru.

“When in this way they have looked at all Mount Sumeru’s groves, forests, and alpine sanctuaries, they will return to their own realm. There they will proceed to dance, laugh, and celebrate to the tunes of the five types of instruments. Driven wild by their many blissful experiences, they develop sundry attachments in which they take pleasure. Among the groves, forests, and ponds, they thus revel in their rich enjoyments of the five senses, and although much time passes they are unaware of it. Their minds remain in total carelessness and hence they do not notice the passage of time.

“While they keep celebrating in this fashion, they will come to a mountain called Universal Joy. This mountain spans an area of one hundred leagues and stretches ten leagues into the sky. Some gods ascend the mountain while remaining within their chariots, others by riding upon birds. Mount Universal Joy is speckled with many different jewels and adorned with embankments, parks, and ponds. It features embankments with a hundred thousand steps and hundreds of lotus pools. Various wellsprings adorn the mountain, as does a glow shining from the seven precious substances. There, among the radiant wish-fulfilling trees, the gods will frolic and celebrate. Infatuated by the sounds of gongs, drums, cymbals, flutes, and singing, the gods then befriend each other and so, in playful indulgence, experience the effects of their own past actions. Although they keep reveling for a long time, they remain careless and do not notice the passage of time. Enchanted by their objects, they remain insatiable, and, deluded by their intensely enjoyable pleasures, they thus proceed to Kubala Grove.

“The lotuses in Kubala Grove are in full bloom, and hundreds of thousands of bees swarm among them. Accompanied by the bees, the gods will drink wine there and sing in insatiable sensuous enjoyment. With unquenchable lust, despite their hundreds and thousands of pleasures, they take up various musical instruments and remain in a state of constant inebriation.

“In pursuit of various forms of common excitement, the gods will then proceed to the great park called Definite Attainment of Pleasure. There, the insatiable gods will remain frolicking and carelessly absorbed in their celebrations until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals in accordance with their karmic actions. Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, remain free from disease and have excellent complexions. They will not be hurt by royal functionaries, nor by business magnates or householders. They will enjoy tremendous happiness and possess keen and lucid intellects.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Subtle Engagement. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. Thus, he will notice how some people are unwaveringly engaged in virtuous activities that benefit both themselves and others. In this regard, they do not harm others but are honest by nature. They engage in humane actions that are virtuous, that ripen delightfully, that are cooling, that have a cooling ripening, that are enjoyable, that are auspicious, and that have an auspicious ripening. They are venerated by everyone and dear to everyone. They create happiness in this world and beyond. When they leave this world and pass to the next life, they find parents, refuge, and abundant happiness, as a life in happiness is the product of past positive actions. Such people do not kill or take what was not given, nor do they make others engage in such actions. They keep close company with those who have faith in a discipline that does not permit killing and stealing. They do not associate with or appreciate those whose discipline is flawed, and they do not practice purification together with such people. They always delight in the company of those who are disciplined, and it is therefore with such people that they associate, practice purification, and keep close company. It is with such people that they enjoy themselves and engage in the conduct of the world. They keep in mind the difference between Dharma and non-Dharma. They are virtuous people who refrain from unwholesome action, and they do not delight in the company of evil acquaintances. They are holy people who always maintain pure conduct. They even establish those with highly flawed discipline on the virtuous path, teach them the genuine path, and sow the seeds of virtuous actions within the excellent field of other beings. Their stainless minds are like purified gold and are immersed in the joyous practice of virtue, the effects of which are achieved and experienced in this life as well as beyond it.

“What are the relevant aspects of giving up killing? When planting flowers for pleasure, some people may use smoke and poison to kill certain snakes, deer, insects, or centipedes, thinking, ‘In this way I shall protect my flowering plants, creepers, flowers, and fruits.’ Yet people of the kind referred to here do not kill insects with smoke, nor do they use their hands to kill worms within overripe amra fruits or grapes.

“Moreover, a transgression occurs when worms are killed due to one’s drinking a liquid without having properly examined it. Virtuous people, on the other hand, drink only when they have examined the drink properly and let it sit for a while. They may even abstain from drinking entirely out of a concern for small creatures born from heat and moisture, or from fermentation. Thus, they even give up such subtle forms of killing.

“How do they give up stealing? How many features of doing so are involved, and what are those features? Some people wish for bad harvests, thinking, ‘In case of a failed harvest I shall be able to increase my profits eightfold. So may the volume measures of Magadha become extremely small—may there be no barley, wheat, or any other grain to be found, and may there be no ripening of any grains for over sixty days. May I alone be in possession of supplies!’

“Some people may in this way intend to create obstacles for other people, continuously wishing to harm them, just so they can increase their personal wealth. When sentient beings face misfortune and bad times occur, such people will be exhilarated and think, ‘Now comes the time for my happiness, just as I wished.’ At that time, they will then use their barley, wheat, or rice to take advantage of others by using incorrect measures, unsuitable measures, or measures that have been intentionally manipulated. The preparatory stage is when their intention to do so arises, the karmic action is when the deceptive act is carried out, and the conclusion is when there is appreciation and rejoicing after having hoodwinked another person. Good people of the kind mentioned here have relinquished all such misdeeds.

“Thus, even if they have little wealth themselves, they will not beguile others with deceptive measures, nor will they rejoice if others do so. If they are merchants, they will sell their goods in the proper way, including when harvests fail. Being righteous and concerned for the Dharma, they will sell their goods for a fair price. This is the way such people give up killing and stealing.

“How do they cause those engaged in unwholesome actions to do what is virtuous? These holy ones, who do what is good, always act to benefit both themselves and others. When they meet others who have little wealth, who struggle to maintain a livelihood, and who obtain their income under great hardship, they act as donors and benefactors. They also teach them, making them understand and realize the effects of giving. Based on such experience they inspire others to give to those who lack protection and suffer from afflictions, to those who have attained the third concentration, or to other such people. This is how those who maintain a wholesome livelihood practice a threefold generosity with respect to the wealth they obtain in accordance with the Dharma.

“The threefold generosity is in terms of preparation (the time of thinking, ‘I shall be generous’), the karmic action (the act of giving), and its conclusion (the subsequent mental appreciation and acknowledgement of the fact that giving took place). Someone who completes such actions twelve hundred times will upon separating from the body go to the joyous higher realms and be born among the gods in Subtle Engagement.

“As an effect of their subtle engagements in virtuous actions, those who are born there can make themselves big or small according to their wishes. The trees of that heaven are made of the seven precious substances. These trees have extremely bright colors and are stainless due to the past virtuous actions of the gods. They form a forest that is twenty leagues wide, grows ten leagues tall, and abounds with gorgeous streams, waterfalls, ponds, groves, and parks. The trees stand luminous and stainless in this forest, and their branches and leaves are decorated with myriad colors and flowers. Some have the color of refined gold, others of silver, and others again are colored like beryl.

“In this forest, clear reflections of the gods appear upon the mirror-like surfaces of the trees’ leaves, petals, shoots, branches, and twigs. Moreover, whatever appears on the surface of one tree will simultaneously appear on hundreds of thousands of other trees, thus displaying complete reflections of all the gods’ major and minor body parts. In this way the body of a single god will, in accordance with the reflections of his karmic actions, appear on hundreds of thousands of trees. Another amazing feature of those trees is that, while the individual gods may have engaged in inferior, intermediate, or superior actions, all their varying respective modes of ripening will appear on the surface of the trees. Thus, all the karmic actions they engaged in will now appear upon the bark, roots, branches, leaves, and petals of the trees.

“Together with a retinue of many hundreds of thousands of goddesses, Śakra, king of the gods, will come to visit this forest. More luminous than a hundred thousand suns, his body will be draped with flower garlands and moistened with ointments. When the gods in Subtle Engagement see him approaching, they will come forth to respectfully receive the king of the gods. Addressing him sincerely, they will join their palms above their heads and venerate him with respect. Wishing to extol and serve the king of the gods, the gods and goddesses who previously engaged in extremely vast positive actions will now surround Śakra and accompany him on his way to the forest for sake of recreation.

“As Śakra enters this forest of golden trees, which is full of numerous kinds of songbirds, those who experience the manifestation of similar karmic actions will perceive the way karmic qualities ripen. Śakra will then utter the following verses:

“ ‘These many different trees Manifest because of virtuous actions. Although they have no concrete attributes, they seem very real. So it is said by the wise.

“ ‘Due to various forms of karmic ripening Beings are born in various places. Thus, humans, wherever they may be, Will either attain virtue or its opposite.

“ ‘People who engage in virtuous deeds Are always born among the gods. Similarly, people degraded by unwholesome deeds Will fall into the hells.

“ ‘Attached to virtuous or unvirtuous actions, The desirous remain deluded by their desires. Death, the object of renunciation, They do not understand.

“ ‘That which manifests on the trees Is the ripening of virtue, Yet those whose minds are obscured by pleasure Cannot separate from the joys of pleasure.

“ ‘Beings who crave objects Are driven mad by the tastes they desire. Caught in the web that ensnares them, They are constantly hurt.

“ ‘Just as in the world Fire is accompanied by heat, So women and terrible desire Are certain to arise together.

“ ‘The fire that arises from women Enters the hearts of men; Nowhere is there a fire That burns hotter than this.

“ ‘Shattering the whole world And destroying all Dharma, Women are the cause of hell— So the sages have taught.

“ ‘Women speak sweet words But their hearts are like a dangerous poison. They do not stay with those they love. Therefore, who can be happy with them?

“ ‘Happy in one moment And upset in the next, They do not stay even with their loved ones, But are as unreliable as lightning.

“ ‘Skilled in cunning ruses And always busy doing something, They constantly seek entertainment And their minds are full of arrogance.

“ ‘Gods, humans, rākṣasas, Mahoragas, and piśācas Are all bound by women, Who are like a dreadful poison.

“ ‘Useless and unreasonable, They confuse even the most powerful person. The restless minds of females Are just like the wind.

“ ‘Women are fond of those Who possess riches, But they reject and discard People who are poor.

“ ‘Women become attracted To whomever they meet. But then, in a flash, They discard and dislike them.

“ ‘Just as bees will leave Flowers when they wither, So people having no wealth Are sure to be scorned by women.

“ ‘Their hearts are like a sharp knife, And in the dark of night they cannot be trusted. In this way, the lives of women Become the ruin of men.

“ ‘Nothing is more restricting to the gods Than the chains of females, And those bound by the chains of women Will fall into hell.

“ ‘No desire is greater Than that which arises thanks to women. Lust for females burns the mind, As flames burn on the outside.

“ ‘A man ruined by desire May experience karmic action directly, Yet his deluded mind, obscured by lust for females, Fails to understand it.

“ ‘A woman may become fond of a man And fall in love with him, Only to suddenly discard him, Like a snake shedding its skin.

“ ‘One may do everything to win a woman And try everything to keep her. Yet women, who are so malicious, Are impossible to keep to oneself.

“ ‘Such being their nature, The minds of women are unstable. Therefore, men who have stable minds Should never rely on them.’

Having heard these words from the king of the gods, the gods who previously engaged in wholesome actions will be stunned and saddened by Śakra’s words. Then they will say:

“ ‘It is just as Śakra has said— You have told it as it is. Our minds were shackled by women, And yet we did not understand.’

“When he has heard the gods speak this verse, Śakra will proceed into the delightful forest where the birds warble enchantingly. This forest is adorned by myriad palaces, and the lovely sounds of cascades, streams, and divine music can be heard. Deer that seem to be made of pure gold embellish the forest, and it also abounds with gods and goddesses. Accompanied by his divine retinue, Śakra, king of the gods, will enter the forest to joyfully reside there, partaking of divine pleasures, again and again. Thus, within the forest that is perfectly endowed with the five types of sense enjoyments and extremely delightful, he will immerse his supreme faculties in the blissful experience of all the objects found there.

“Later, followed by a gathering of attending goddesses, he will scale a summit of Mount Sumeru known as Heap of Incense. This divine realm is ablaze with the light of the seven precious substances and glows as if it were decorated with pearl garlands, for the sand by its waterfalls and streams resembles pearls. On both banks of its rivers, divine birds sing beautifully, and on those lovely and delightful shores, Śakra, king of the gods, will then frolic with his retinue of attending goddesses who are so graceful in their divine garments.

“When he has frolicked there for a long time to the accompaniment of music of the five types of instruments, Śakra will next proceed to a place called Crown, which is likewise adorned with palaces and parks. Overjoyed, many gods and goddesses will follow him, while others will proceed elsewhere, intoxicated by their sense pleasures. The palaces and parks of Crown are exquisite, and its summits reach high—so high that even a little of the light from the gods in the Heaven Free from Strife shines there. That is to say, just as the light from Mount Sumeru reaches the four human abodes, the light of the gods in the Heaven Free from Strife touches that location. Thus, although the world of Crown does not have any source of light, the light that shines from above enriches its beauty a thousandfold. When Śakra has spent much time rollicking there, he will return to Sudharma together with his retinue of gods and goddesses.

“In this way, the gods of Subtle Engagement will continue to enjoy their rich pleasures of the five senses, rollicking and reveling within their divine realm, until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted. Once that happens, they will die and leave their divine world, only to take birth among hell beings, starving spirits, or animals, in accordance with their karmic actions. Should they instead be born as humans due to karmic actions to be experienced in other lives, they will, in accordance with their causal actions, enjoy constant happiness and become kings or great ministers. Their hair will always curl delicately and elegantly. Their thinking will always be profound, and they will aim to accomplish tasks that are both challenging and meaningful. They will not be very talkative but be men of few words. They will keep their garments very clean and white. Their wives will be faithful, and they will take delight in the tasks of their own households, not straying outside. They will always enjoy being generous, and their minds will be extremely bright. They will appreciate those around them, their friends and their relatives. They will appreciate gurus as well as the scheduled religious celebrations. They will appreciate their own women, be disciplined, and not be interested in women who belong to others. They will enjoy incense and garlands and will shun unwholesome company. They will not be born into lower families and will be handsome and have fine apparel and ornaments.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Enraptured by and Attached to Song. Wondering what karmic actions may cause beings to be born in that place, he will apply knowledge derived from hearing. Thus, he will notice how some people of virtuous mind do virtuous deeds for the sake of benefiting both themselves and others. Their minds are stainless and clear, and they pursue virtuous physical and verbal courses of action. In pursuing virtuous and desirable courses of action, they will aspire to be of lasting benefit. Their nature is compassionate, and they have faith in the way actions carry consequences. Their view and action are genuine, and they abide within the two characteristics of discipline. They do not engage in any secret dealings. Their minds and conduct are undistracted, and they do not associate with unvirtuous company. They respect their mothers and fathers, as well as mendicants and brahmins. Throughout the preparatory stages, main parts, and conclusions of their actions, they observe their discipline with utmost purity. They observe the qualities of discipline and do not kill or take what was not given.

“What are the relevant features of their relinquishment of killing? If tiny insects should live among their grains of barley, wheat, or rice, these people will not grind the grains. Rather, so that they may protect those creatures, or because they are afraid of stealing, they will abstain from selling that barley or wheat. Likewise, if their oxen, horses, camels, or donkeys should sustain any wounds on their backs due to the loads they carry, and if maggots appear within those wounds, these people will wash the wounds with water or acidulated rice water, and, using a feather, scrape off the maggots and place them on a piece of rotting meat. Afraid of non-Dharma, they will wish that the ox, horse, camel, or donkey may be unharmed by the procedure, and that the maggots will not die. In this manner, they will guard the lives of both of these types of animals. They will do their utmost to protect the lives of even small insects and ants. At all times and occasions, they will wish to benefit everyone and will guard their minds against carelessness throughout the day and night. They do not even mentally generate any hostility toward any living beings. At all times they regard other sentient beings as sentient beings and thus they protect small insects, ants, and so on, while always engaging in actions that are virtuous. Practicing the renunciation of killing, they will relinquish it.

“How is this related to giving up stealing, and what are the relevant features of that? Such people who engage in virtuous actions will use various types of food to free animals that have been caught by toads, weasels, dogs, or foxes. Once the animals have been released, these people will then provide the carnivores with the alternative food. In this way, they will both feed the hungry carnivores and protect the lives of their prey. Such people will thereby be born among the gods. However, because they took what was not given, they will be born as animals once their lives as gods are over. Such are the ways related to giving up stealing. Not only do they do so themselves, but they also establish others on the path of virtue. Those who are already on a virtuous path they will reaffirm on that path, and they will repeatedly encourage them to pursue it. They will teach them about the effects and causes of karmic actions and make them comprehend this topic. Such are the ways in which they give up killing and stealing.

“How do they engage in what is good? Even if they have meager wealth, they will nonetheless maintain their livelihood based on their understanding of the Dharma. They will give money and food to those who otherwise would kill bees for the sake of honey, and in that way protect the lives of the bees. In this manner, they give the gift of life to sentient beings.

“How do they give up stealing and delight in being generous? They give food to those who struggle to make a living but who follow the Dharma, to those who have attained the fourth concentration, and others. Likewise, when people who struggle to eke out a living fall into the hands of enemies, are being tortured, and risk execution, they will secure their release. Supreme among all forms of generosity are these two: the gift of Dharma and the gift of life. Holy people of this kind cause others to practice such generosity and rejoice whenever it is practiced. This is how to practice virtuous discipline.

“When those endowed with such discipline later separate from their bodies, they will go to the joyous higher realms and be born in Enraptured by and Attached to Song within the Heaven of the Thirty-Three. Once born there, they will be worshiped by the emanations of their wholesome karmic actions, for this extremely vast realm is endowed and adorned with all manner of excellence. Here everything is a product of positive actions. With every step, one encounters nothing but the manifestations of positive past actions, nothing that is not amassed by the gods, nothing that does not perish once its delightful features have been enjoyed, and nothing that does not wither once the effects of one’s past actions are exhausted. However their bodies may manifest, beings are tied by the chains of craving. They are transformed by craving, they are deceived again and again, and yet they do not become weary.

“Whenever Śakra sees all this, he will proceed into the forests for the sake of recreation. As he has the fortune to experience this place, he goes there together with his divine retinue to enjoy these forests where the trees are filled with flowers, fruits, and creepers, and food and drink flow like rives.

“Once he has played with his hosts of goddesses, Śakra will then proceed from there to a forest known as Tamer of Madness for the sake of recreation; Śakra will travel in his chariot together with his goddesses and also other gods to that forest.

“When Śakra sees the forest, he will tell the gods, ‘Look at this pleasure grove.’

“ ‘Śakra, we see it,’ they will reply.

“Śakra will then relate past events to the gods, telling them, ‘In this forest I once heard the blessed Krakucchanda teaching the Dharma to the gods. He taught the Dharma that is wholesome in the beginning, wholesome in the middle, and wholesome in the end. This Dharma is excellent in meaning and the words are excellent too. That Dharma teaching was complete and perfect. This is what the blessed Krakucchanda said:

“ ‘ “When something is present, something else occurs. When something manifests, something else arises. When something ceases, something else ceases.

“ ‘ “Now, how do things occur? When there are desires, there will be flaws, but when there are no desires, there will not be any flaws. Gods, this is how the presence of something makes something else occur. How does the absence of something cause something else not to occur? Gods, when there are no desires, none of the flaws of desire will occur. This is how an absence makes something else not occur. How does a cessation cause another cessation? When craving stops, there will not be any desires, and the flaws of desire will stop. Gods, this is how one cessation causes another cessation.

“ ‘ “Gods, moreover, the presence of a certain things leads to an occurrence of something else, and the absence of a certain thing leads to a non-occurrence of something else. That is to say, craving serves as a condition for the initial interest, and that interest becomes the condition for inappropriate mental activity. Interest, here, is the wish to do something. Deluded searching is ignorance. Ignorance causes delusion and continuous dissatisfaction with objects—this is craving. Discontentment and searching mean desire. Gods, this is how a presence leads to an occurrence. Now, an absence leads to a non-occurrence, for when craving is absent, there will be no such thing as discontentment. This is how the cessation of something causes the cessation of something else.

“ ‘ “Gods, moreover, when a certain thing is present, something else occurs, and when a certain thing is absent, something else does not occur. That is to say, ripening will occur based on completed and accumulated actions, but without completed and accumulated actions, there will be no ripening. Thus, gods, when something is present, something else will occur, and when something is absent, something else will not occur.

“ ‘ “Gods, moreover, when a certain thing is present, something else will occur, and when a certain thing is absent, something else will not occur. That is to say, based on the eye, form, and a preceding mental engagement, there will be visual consciousness. This, gods, also illustrates the way the occurrence of a certain thing will make something else happen. How does the absence of a certain thing cause something else not to occur? If either form, the eye, or mental engagement is absent, there will not be visual consciousness. This, gods, also illustrates how the absence of a certain thing will prevent something else from occurring.

“ ‘ “Gods, moreover, when something is present, something else will occur, and when something is absent, something else will not occur. Thus, when sand, clay, a wheel, a string, water, and other such causes are present, a vase will emerge. Gods, this illustrates the way the occurrence of something will make something else happen. What, then, will not occur due to the absence of something else? If causes such as sand, clay, a wheel, a string, or water are absent, no vase will emerge. This illustrates the way the absence of something prevents something else from occurring.

“ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, when there is meeting, there will be parting. This illustrates the way the presence of something will make something else occur. How does the absence of something cause something else not to occur? If there is no meeting, there will not be any parting. This illustrates the way the absence of something prevents something else.

“ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, when there is birth, there will be death. However, when there is no birth, there will not be any death either. Thus, gods, when something is present, something else will occur, but when something is absent, something else will not occur.

“ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, if the fire of desire is present, there will definitely be pain, just as the presence of fire ensures that there will be burning. Gods, this illustrates the way the presence of something makes something else occur. How does the absence of something cause something else not to occur? If there is no desire and no fire of desire, there will not be any pain, just as the absence of fire ensures that there will not be any burning. Gods, this illustrates how the absence of something will prevent something else.

“ ‘ “Furthermore, gods, when something is present, something else will occur. That is to say, if there is a father, a mother, semen, blood, karmic action associated with birth from a womb, and a being in the intermediate state that is ready to take rebirth, there will be birth. Gods, this also illustrates the way the presence of something makes something else occur. How does the absence of something cause something else not to occur? If there is no father, no mother, no semen, no blood, or no karmic actions to be experienced, there will not be anyone taking birth within the womb. Gods, this also illustrates how the absence of something will prevent something else.

“ ‘ “Furthermore, gods, the way the presence of something makes something else occur and the way the absence of something prevents something else from occurring are as follows. If there is a here, there will be a beyond. How does the absence of something cause something else not to occur? If there is no here, there will not be a beyond. This illustrates the way the presence of something makes something else occur, and how the absence of something prevents something else from occurring.

“ ‘ “In this way, mutually dependent phenomena should be apprehended and analyzed. Serving as conditions for each other, all conditioned things arise and occur in relation and dependence. Hence, the condition of ignorance gives rise to formations, and the condition of formations leads to consciousness. Thus you must comprehensively understand all phenomena of dependent origination.”

“ ‘Gods, within the great palace of Tamer of Madness, that blessed one taught the gods for the duration of five thousand years, as counted in terms of human days and nights. Here I have just mentioned a fraction of that. The blessed, perfect buddhas may be as numerous as the grains of sand in the river Gaṅgā, yet they are all in agreement, for their body of Dharma is one. When in this way that blessed one had brought the defilements of seven hundred million gods to exhaustion and caused them to give rise to the stainless eye, he proceeded to Jambudvīpa. There he compassionately taught the sacred Dharma to humans, so that they comprehensively understood the teaching on how the condition of ignorance gives rise to formation. Through his altruistic nature he thus brought numerous defilements of human beings to exhaustion. This is how that blessed buddha explained the Dharma to gods and humans. He is a teacher of gods and humans.’

“When Śakra has spoken to the gods in this way, he will proceed to the great palace of Tamer of Madness. As he enters, he will see lotus pools surrounded by colorful birds and lotus flowers of the seven precious substances. Those lotus flowers of the seven precious substances are adorned with petals of numerous colors, shapes, and designs that radiate colorfully, like the rising sun. In this way the great palace is brilliantly decorated by luminous lotuses and beryl trees. The great palace shines with a beautiful blue light and the trees’ golden leaves shine with a gorgeous red light. Within the palace are further magnificent mansions and parks, decorated by numerous ornaments. Everything is aglow with the colorful lights of the seven precious substances, and there are also gorgeous trees of the seven precious substances, as well as many mansions and gardens. The sight of all this is exceedingly delightful and endearing—a sight that amazes even Śakra.

“In the center lies a great lake with beautiful water that resembles refined gold. Numerous kinds of colorful sands adorn the lake, as do colorful birds. When the gods proceed to this lake, which is known as Conqueror, they will play music of the five types of instruments and dance and sing. They will frolic, laugh, and enjoy each other’s company. And when the birds at Lake Conqueror see the careless gods, they will utter the following verses:

“ ‘Just as a vulture that feasts on raw flesh Is unseemly in a lotus grove, So those engaged in unwholesome actions Are unseemly within a serene forest.

“ ‘Just as the rays of the sun will never Turn into a cooling light, How could the careless gods Possibly appreciate a peaceful forest?

“ ‘Happiness through freedom from craving, And the bliss of the one Who liberates from suffering— This does not count as happiness among the gods.

“ ‘The meditator who is free from madness And liberated from bondage Knows a happiness that is supreme And unlike the happiness of those who are deceived by craving.

“ ‘The able one taught in this forest, As did those who are extremely adept. This not a place to live For upper-class gods in pursuit of desire.

“ ‘Whatever happiness you may possess Will never last. Those who rely on the absence of craving, however, Possess the bliss of supreme peace.

“ ‘The attainment of supreme peace Cuts through all forms of suffering. Those who comprehend such perfect support Will certainly stay put in this forest.

“ ‘Enjoying unwholesome distractions and delicious foods, Beings are fooled by their yearning desires. They are not disposed to enjoying the pleasures Of this peaceful forest of adepts.

“ ‘Minds accustomed to the serenity Of virtuous objects can enjoy this, But minds immersed in desire Will never find happiness in this forest.

“ ‘Those whose minds are constantly at ease Will be happy in the forest. Minds disturbed by desire Will gain no happiness in the forest.

“ ‘Those fearful of the five modes of perception Will not be burned by craving. Stainless and free from craving, They will not go to the lower realms.

“ ‘When there is birth, there will always be death, And unless there is healing, there will be disease. Happiness arises simultaneously with suffering, And the young are constantly aging.

“ ‘All dear ones will be left behind And no meeting will last. These are the constant facts of life, As explained by the perfect buddhas.

“ ‘Holy beings whose minds Remain free from delusions Within the terrifying three realms of existence Will attain happiness in the forests of peace.

“ ‘Fickle people with desirous thoughts, Who remain obscured by desire and the rest, Will fail to gain such peace Within the joyous forests of peace.

“ ‘Yogis whose minds are ever peaceful, Practicing meditation within the forest, Will always be happy in the forest, Unlike those who chase desires.

“ ‘The mind that has been trained in the forest Will not stray when in the city either. Therefore, always rely on the forest And you will not be harmed by the city.

“ ‘Human desires and the like Will always create distractions in the city. In distraction, fickle-minded fools Will once again turn their backs on the forest.

“ ‘Those free from unwholesome action Practice with a mind of freedom. Therefore, the forest of supreme peace Is a great home for spiritual practitioners.

“ ‘With mind and senses utterly pacified, The spiritual practitioner’s heart is blissful. No joy this intense can be found Among even a thousand Śakras.

“ ‘Thoroughly pure in all regards, The spiritual practitioner will meet with joy, Yet those who always chase after their desires Would not even find happiness in the Heaven Free from Strife.

“ ‘Any joy that is found while under the power of desire Will always result in pain. Yet, those who take joy in crushing the afflictions Will be happy forever.

“ ‘In beginningless cyclic existence The mind has coexisted with the enemy. How could those who find joy in conquering that enemy Possibly be hurt by desire?

“ ‘Joy arising from desire Involves negativity and creates burning pain. The joy that is free from desire Is supreme among all.

“ ‘Spiritual practitioners who rely on that Will reach the supreme world. Yet the joy that is forged by desire Cannot lead to the land of immortality.

“ ‘Sweet and delightful when pursued, Yet fire-like once it ripens, The joy that arises from desire Always takes beings to hell.

“ ‘However, abstinence is sweet and joyous at first, Delightful in between, And peaceful and stainless in the end— Thus, one proceeds to the abode of immortality.

“ ‘Being virtuous in the beginning, middle, and end, And delightful like a mother, Why do childish beings give this up, And thus remain attached to their desired objects?

“ ‘Being painful in the middle and end, And always obscured by terrible flaws, Without any occasion for happiness, Why do childish beings pursue such desires?

“ ‘One may be fond of poisonous grains, But they are painful upon contact. When pleasures through desire occur, They are just like poison.

“ ‘When one is burned by fire, It is painful, there is no peace, And the burning may kill others as well— Happiness through desire is just like that.

“ ‘When a moth sees fire, It does not see any problem. The way fools look longingly at pleasure Is akin to that.

“ ‘The longing produced by desire Continuously burns the desirous, Yet, just like burned moths, They comprehend nothing.

“ ‘Therefore, gods, give up the poison of desire And always delight in wisdom! Do not let your lives be wasted— Do not roam carelessly!

“ ‘Those obscured by carelessness All become attached. When they later have to separate, They are tormented by pain.

“ ‘Those constantly fooled by desire Will exhaust their virtues. Fooled by desire and delusion, They fall from the Heaven of the Thirty-Three straight into hell.

“ ‘However, as long as one is not dead, And as long as the mind is intact, For that long phenomena— The objects of the mind—can be pacified.

“ ‘The unbearable rivers of craving Flow through the realms of the heavens. Thought is unstable like a flood And thus it creates the experience of the three flaws.

“ ‘Carelessness is like a deep ocean And desire for women resembles an oyster. Song and music are like fleeting sounds, Not stable like stone.

“ ‘The web of objects is like a snake And the mind is like a stormy ocean. The gods fooled by desire Keep going on in a state of delusion.

“ ‘This they fail to see, And thus they mindlessly keep going on.

“ ‘Just like bees that drink From the flowers of poisonous trees, So fools engage in their pleasures, In the same way as with poison.

“ ‘When bees drink poison A few might survive, But drinking the poisonous object of their desire Will hardly become a source of sustenance.

“ ‘The three flaws are like a withered tree And carelessness resembles a storm. Craving is like a fire that burns the gods, And yet they do not realize it.

“ ‘The land composed of flaws Lies covered with the grass of carelessness. The gods who are obscured by their own actions Keep roaming there in their stupidity.

“ ‘The objects that the careless yearn for Are fleeting yet unbearable. The steadfast do not rely on those, But consider them to be like a dream.

“ ‘Normal dreams are not the cause of hell, But desirous dreams are. Therefore, give up desires And always engage in wholesome deeds.

“ ‘This forest is encountered by those of pure conduct And not by people who have engaged in misdeeds. Because of this relationship This is called a place of goodness.

“ ‘The gods who pursue pleasures Do not reach this place. This is attained by people Who are steadfast and delight in carefulness.’

“These are the verses that the birds sing as Śakra enters the forest known as Tamer of Madness. They then retreat into the forest, which is so pure due to the many past virtuous and meritorious actions of various individuals on the levels of training and no more training. They are all sustained by the positive karmic actions they performed before the great sage, the blessed Krakucchanda.

“Surrounded by his divine retinue, Śakra, king of the gods, will then enter this forest to the accompaniment of various divine instruments, and he will notice how its beauty outshines all other forests. Incredibly gorgeous, its beauty is like that of Mount Sumeru compared to all the other sixty thousand mountains. Likewise, just as the beauty of Śakra, ruler of the gods, outshines all the gods, this forest far surpasses all the forests and parks in the Heaven of the Thirty-Three with its exquisite beauty. Thus, Śakra, together with his full entourage of gods, proceeds into this forest of Jambu gold, which is encircled by fences of golden lattice and great golden trees. There he will speak to the gods:

“ ‘O gods, behold this forest that outshines all that otherwise is beautiful. Gaze upon this forest with its exquisite ponds, cascades, parklands, and streams. O gods, what you see abounds with all excellent qualities, for everything harmonizes with the luminous and incomparable mind and body of the great sage—his complete omniscience. Seeing these forests and parks that have been cultivated by omniscience itself, we too are struck with amazement. This outshines all the many features of incomparable bliss in which the gods revel and celebrate. Although that great guide of beings has passed beyond in supreme peace, the remainder of his effects is still manifest today, as fruits to be enjoyed.’

“Śakra, king of the gods, will then proceed toward the great Forest of Multistoried Mansions, which is encircled by four hundred thousand multistoried mansions that are made of the seven precious substances, including lapis lazuli, diamond, emerald, coral, and beryl. Each of them is surrounded by many different pedestals upon which are raised numerous banners and standards, which in turn are encircled by many small, red standards. Thus, the entire forest is adorned so that it resembles a stage in a play.

“Among all the multistoried mansions, that of the Omniscient One is the most spectacular. When, in Jambudvīpa, the sun and moon shine in the midst of the cloudless spring or autumn sky, they overpower all the planets and stars with their light. Similarly, the Blessed One’s mansion outshines all the others with its radiant beauty. That mansion keeps emitting a light such that only Śakra, and no one else among the gods, can bear looking at it for any extended period of time. The gods find it as hard to look at that mansion as do humans when they look up at the burning noontime sun at the height of spring.

“Śakra will now proceed to that mansion and say to the gods, ‘Gods, regard the light of this mansion. What a supremely divine sight! Together with four hundred thousand hearers who had seen the truth, who were liberated both ways, who possessed the six superknowledges, and who had cultivated the four miraculous limbs, the Blessed One, the unsurpassable guide of beings, came to these gardens and palaces of Tamer of Madness in order to benefit the gods and give them happiness. For the four months of summer, he resided here and taught the Dharma to the gods of the Heaven of the Thirty-Three, explaining to them, “Such is form. Such is the origin of form. Such is the cessation of form. Such is the path that brings about the cessation of form.” Gradually he also explained to them the way sensation, perception, and formation originate and continue to produce flaws. For the benefit and happiness of the gods, who are crazed and utterly careless, who have no concern about death, and who pursue nothing but gratification, he taught the Dharma accurately by means of specific and general characteristics. The Blessed One then spoke these verses of instruction to the careless gods:

“ ‘ “Carelessness is the root of cyclic existence, Just as it is the home of the gods. Those intoxicated by the poison of carelessness Sink into a painful existence.

“ ‘ “Those liberated from carelessness Cross the ocean of existence. Carelessness is the root of darkness, Producing the darkness of ignorance.

“ ‘ “Those who remain confused in the dark Are as if eyeless. Thus, the basis for illumination Is said to be fire and the sun.

“ ‘ “The foremost form of confusion Is said to be carelessness. When tormented by the fire of carelessness, The mind is set in motion.

“ ‘ “Confused and childish people Move into the realms of hell. Gods deluded by carelessness Are controlled by females and unstable.

“ ‘ “Forgetting about loss and pain, They wish for meeting and happiness. Then, immersed in great suffering, Their lives end in death.

“ ‘ “Their pleasures are fickle and end in downfall. Their meetings end in parting, Happiness always ends in a downfall, And aging marks the end of youth.

“ ‘ “The actions of embodied beings, Their virtuous and unvirtuous actions, Cause them to be bound And bereft of enjoyment in the future.

“ ‘ “Thus they dance through the worlds, Like actors on a stage. Bound by the drama of karmic action, They continue to stray through cyclic existence.

“ ‘ “Steadfast ones, do not place your trust in that; Do not roam forever in the worlds of karmic action. With all manner of skillful means, Give up carelessness as if it were poison.

“ ‘ “Those liberated from carelessness Cross the ocean of triple existence.”

“ ‘In this manner, the blessed Krakucchanda tamed ninety thousand gods. He showed how all the higher realms are devoid of any enjoyable taste while one remains careless, and thus he performed great deeds for the benefit of the gods. After he had thus embraced this place, he journeyed from here to Jambudvīpa together with his disciples.’

“When Śakra has explained all this to the gods, he will proceed to the multistoried mansion, a magnificent building that is adorned with an abundance of jewels and exceptionally exquisite gems.

“Noticing how the gods are astonished by this unprecedented sight, Śakra will then tell them, ‘Look at this beautiful, jewel-studded mansion, which you have never seen the likes of before! Śakra has seen it. This jewel mansion was offered to the Blessed One by faithful gods of the Heaven Free from Strife. That is why you cannot bear to look at it. Such is the power of those gods. And yet those gods were just as careless as you. Nevertheless, when they understood that they would fall from their place and that their positive karmic actions would dissipate, their haughtiness was crushed. Therefore, they bowed their heads in reverence and untied their topknots, and with joyous eyes and faces they all prostrated to this mansion of the Blessed One. With sadness they realized that their karmic actions would degenerate. Saddened, some of them then elevated their minds toward awakening. Others set their minds on the awakening of a solitary buddha or a hearer, and some developed great faith in the Blessed One.’

“All the gods who are present before Śakra will at this point develop faith in the Blessed One. Śakra, king of the gods, will then alone enter the palace where the Blessed One resided and taught the Dharma. There he will examine the vajra-like bedding and various wondrous appliances that the blessed Krakucchanda made use of. With the recollection, ‘Upon this bedding that blessed one resided!’ Śakra will bow his head in reverence and prostrate his entire body. With deep respect for the Blessed One, he will thus pay homage before the mats and bedding. When he rises, Śakra will behold the following verses that are written on the surface of the walls:

“A person falling into an abyss Might still survive, But the one who falls into carelessness Will never find any happiness.

“A person who is utterly careless In all that he does Will never be virtuous, Whether by day or by night.

“The little pleasures of the world And the goals beyond Are destroyed by carelessness. Therefore, give it up completely.

“Carefulness is the basis for the drink of immortality; Carelessness is the basis for death. The careful do not die; The careless always die.

“The careful become Supreme leaders of gods.

“Carelessness is the basis for cyclic existence, But the careful go beyond cyclic existence. Therefore, give up carelessness And you will always be happy.

“For those who wish for lasting happiness And freedom from suffering, Carelessness is like poison. Therefore, stay clear of the careless!

“People who engage in unwholesome actions Are fond of being careless. Thus, those confused by the poison of carelessness Fall into the abyss.

“The careful are successful beyond. What, then, can we say of the careless? The careful will be happy And the careless suffer pain.

“This briefly explains The foundations for happiness and suffering. Those who recognize good qualities and flaws Will possess this fine mansion.

“When Śakra has recited those verses, he will prostrate to the Blessed One with deep respect and devotion. He will praise carefulness and criticize carelessness for a long time and then return to the gods outside.

“When they see Śakra, the gods will reverently rush to receive him. Śakra will then recite the same verses among them. To the gods he will furthermore say, ‘These verses were written in order to benefit us and bring us happiness. They are the beneficial activity of the Blessed One.’

“Hearing this, the gods will prostrate and say, ‘The Blessed One is certainly the eye of sentient beings. Behold how he has spoken these verses for our sake.’ They will then remain careful for a long time.

“Later, the gods will take up a multitude of cymbals and musical instruments and proceed to the pleasure gardens of Subtle Engagement in pursuit of enjoyment. When the gods of Subtle Engagement realize that they are approaching the sounds of various cymbals and musical instruments, and with many groups of goddesses among them singing beautifully, the gods of Subtle Engagement will feel that they must by all means go to meet those who are playing. Once the guests who are thus overcome by carelessness see the gods of Subtle Engagement, they will drop their instruments and rush forth. All will then eagerly commingle. Thus, within the ever-delightful forests and parks, studded with multitudes of jewels and adorned with golden creepers, they will enjoy each other’s company, playing and frolicking until finally their completed and accumulated acts with desirable, attractive, and delightful consequences have been exhausted.

“Once that happens, they will fall. In accordance with their karmic actions they will be reborn into cyclic existence among hell beings, starving spirits, or animals. Those for whom the gateways to the lower realms are blocked may be born with the general lot in life of humans. In that case they will, in accordance with their karmic actions, be born in a place of abundance that features numerous exquisite waterfalls, rivers, and lakes. They will always be extremely successful, with a virtuous means of livelihood, and will thus become supreme and magnificent kings or great ministers who are liked by everyone, possess a vast intellect, delight in generosity and discipline, and constantly engage in virtuous activity.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Blazing Splendor. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how holy and virtuous people who are careful and intent on benefiting sentient beings, who have faith in the effects of karmic actions, and who keep company with holy beings may give up killing and stealing. Thus, when birds or snakes steal the eggs of other birds that are nesting in various trees, such as śiṃśapā trees or mango trees, such people who practice what benefits others and whose minds are saturated by compassion will try to put the eggs back again and thereby save lives. What, then, are the relevant features of giving up stealing? Such people will also refrain from taking leaves from the forest, just as they will prevent others from doing so. When traveling, they even refrain from taking fallen wild dates, and if they come to know that others are taking such fallen fruit they will seek to prevent it. In these ways, they give up stealing.

“How do such people practice virtuous conduct? When harvests fail, such people who delight in generosity will offer mendicants half of a five-year measure, and they will provide food for sick people who have taken vows. They also establish others in the same practices, causing them to appreciate and rejoice in them, and explain to them about the effects of actions. Moreover, such people constantly recollect the Buddha, Dharma, and Saṅgha. They provide various medical supplies to their parents, or even to ordinary laypeople who have taken vows. They also cause others to do so, explaining to them about the effect of actions. Time and again, they act to benefit others. They do not associate with unwholesome companions, either directly or peripherally. They neither converse with nor address such people. Instead they always observe wholesome modes of physical and verbal conduct, and their minds are luminous like the light of the moon.

“The ground in that realm is delightful, featuring forests and parks that abound with the seven precious substances. Numerous rivers and streams flow there, carpeted with lotuses that have beryl stems and golden petals. Gushing over the golden stones, the rivers and streams produce melodious sounds, flowing as if they were dancers, and their tunes mingle with the ravishing songs of numerous birds. Joyous gods and goddesses abound. Some of them make excursions to golden peaks, others travel to summits of beryl. Flocks of swans, ducks, and geese call out fervently while the happy and playful gods and goddesses fill the lotus groves and both banks of the rivers that flow by, creating a lovely melody with their waves. There are also lotus-studded ponds adorned with luminous, gorgeous, jewel-like bees of various species.

“In this way, the monk beholds this realm that abounds with gods whose bodies are adorned with many different jewels and magnificent, splendorous garlands. When they have frolicked and enjoyed themselves for a long time in the rivers, those gods will travel for pleasure to the forest called Certain Liberation. Lured by tunes played with cymbals and other musical instruments, they accompany each other as they journey in pursuit of pure pleasure.

“In this way they will enter the lotus grove known as Playing the Vīṇā, which measures five hundred leagues. Its flowers are of supreme color, taste, and scent, and they are filled with divine wine that the exhilarated gods enjoy while they sing songs.

“However, there are also some birds there called removers of obstacles. As they notice the careless gods, they see how the gods remain lost in carelessness, and so they sing the following verses to them:

“ ‘Lack of embarrassment and shame, And keeping company with unwholesome and lazy people, Are not the seeds of the higher realms, And thus the wise keep guard against such things.

“ ‘People without embarrassment or shame, Who always engage in unvirtuous activities, Fall into an abyss, As they later come to realize.

“ ‘Unfaithfulness, dullness, and drowsiness, As well as impertinence, Hypocrisy, spite, and delusion, Are not causes of the higher realms.

“ ‘Drinking alcohol, lying, And spite, as well as craving And lack of faith regarding the consequences of actions, Are always causes of hell.

“ ‘Guard yourselves against anger, malice, And aggressive acts. All who engage in aggressive acts Will get to know hell.

“ ‘Being fickle, engaging in unvirtuous action, Always being governed by desire, Being lazy, and constantly lying Cannot be considered virtuous.

“ ‘Those who are reproached for observing a mere token of discipline, And for being obscured as if shrouded in clouds, Will take birth in reproachable ways Due to their reproachable discipline.

“ ‘Those whose minds are set on the unwholesome Remain in endless darkness. Those whose minds are set on the Buddha Will dispel the darkness.’

“The same can be said about Dharma and Saṅgha.

“ ‘Careless and deluded gods Become stupefied by wine again and again. Delusion due to the sleep of carelessness Is the cause of hell for humans.

“ ‘When one has been born, There will certainly also be death. People will upon arising Also encounter destruction.

“ ‘Despite being caught in the snare of carelessness, Covered by an ocean of objects, And chained by the shackles of craving, The gods keep playing around in various ways.

“ ‘The moment they are born, The happiness of the gods begins to run out. Yet their helpless minds, obscured by carelessness, Do not notice anything amiss.

“ ‘The mind deluded by carelessness Always hankers for objects. Insatiable in their lustful enjoyments, The gods remain in suffering.

“ ‘Gods governed by craving Cannot act properly For a short while, a moment, Or even a mere instant.

“ ‘The land where the helpless gods Play while governed by craving Is a place of affliction, Obscured by hundreds of thoughts.

“ ‘Just as those who churn through the hells Are burned by fire, So the gods are burned by the fire That arises from desire.

“ ‘The fire of hunger and thirst Likewise burns the starving spirits, While the fire of killing afflicts animals. And for humans, there is longing.

“ ‘In these ways, flaming fires Engulf all the realms Of sentient beings, And yet they do not notice the burning.’

“As the birds thus examine the gods, they will repeatedly try to make them understand. Upon hearing the birds’ speech, those among the gods who in the past have done what is virtuous will refrain from drinking and for a short while develop carefulness before they again become swayed by the incomparably exquisite sounds, textures, forms, tastes, and smells. With their minds ruled by those objects, they will continue to frolic in the groves and parks to the accompaniment of music from the five types of instruments, indulging in the experience of whatever they want. Accompanied by hundreds of thousands of gods and goddesses, and experiencing the results of their own doing, they will thus make excursions to the beryl, lapis, and coral summits of Mount Sumeru. They will visit forests and parklands, cascades and lotus-studded ponds, mountain peaks adorned by many beautiful birds, and lotus ponds with flowers that have beryl petals, golden anthers, and crystal stalks, abounding with bees.

“Controlled in this way by great and diverse torrents of incomparable objects, these gods keep reveling, again and again, and do not realize the suffering that they are bound to experience. These friends thus keep enjoying themselves and frolicking until their completed and accumulated acts with desirable, attractive, and delightful consequences have finally been exhausted. Once that happens, they will fall. Just as the day ends when the sun sets, these gods fall from their divine world once their positive actions are exhausted. Upon their fall, and in accordance with their karmic actions, they then take birth among hell beings, starving spirits, or animals. Should they be born with the general lot in life of a human, they will be extremely happy and enjoy great and abundant wealth in accordance with their causal actions. They will be fond of the sacred Dharma and always delight in knowledge. They will appreciate mendicants and brahmins and they will live long lives.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Moving Like the Moon. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how some people pursue virtuous actions; possess a stainless, thoroughly trained mind; and think in ways that are extremely refined. Such people may happen to see a flawless image of the Buddha’s body; or they may see a statue of the blessed Buddha’s body made of gold, silver, copper, or iron; or they may see a vivid painting created with an inspired mind. Seeing such a flawless and supremely beautiful image of the Buddha, the benefactor may feel tremendous joy and repeatedly bring the image to mind. As he cultivates this mental field of excellent qualities and causes, he may then engage in virtuous practices, be happy, and also give up killing and stealing. In this way, such a person will not even think of killing or harming living beings. If other people do so, he will not condone it but instead seek to stop them and establish them on the path of virtuous activity. Such holy people thereby benefit both themselves and others and experience happiness.

“What are the relevant aspects of giving up killing in this case? Tremendously respectful, such people do not even consider killing, nor will they ever encourage others to kill. Practicing positive action, they do not kill any of the biting insects born from heat and moisture that one may find under one’s bedding, nor do they kill small worms or ants. Such is the way they give up killing.

“In which way do they give up stealing? Such holy beings are insatiable with respect to virtuous and wholesome actions, and thus they do not under any circumstances take what was not given. Such is the way they give up stealing.

“What are the relevant features in this case? Even if they are exposed to cold or heat, they will never avail themselves of any dry wood or soil that belongs to others, or even the shade of another’s parasol. Still, they will not take the shade away from people who are soothed by the shade of a parasol. They will also desist from driving away travelers who rest and recuperate in the shade of a tree, and will thus avoid exposing those who linger in the cooling shade to torment and pain. However it may be, they shall personally give up and refrain from such ways of taking what was not given, and they shall also seek to discourage others from taking any shade that was not offered to them.

“When people who thus refrain from even extremely minor forms of stealing, and who also give up killing, later separate from their bodies they will, upon dying, journey to the joyous higher realms and be born within the Heaven of the Thirty-Three among the gods in Moving Like the Moon. Once born there, those who engage in such positive actions will, in accordance with such causes and conditions, experience the consequences of their actions. They will in this way come to possess an exceptionally immaculate, divine body that is as radiant as ten full moons; the light from their bodies accordingly increases the luminosity of their god realm a hundredfold. Moreover, this light is neither hot nor cool, and is a delight to the eyes of all the gods. Compared to the gods born in other realms, the light from these gods is extraordinary because the power of their virtuous actions makes their brilliance outshine all the jewels and gems within a distance of ten leagues. The luminosity of these gods is exceptionally bright.

“Surrounded by companions, these gods play various cymbals and musical instruments as they stroll, singing, to the park known as Fivefold Joy, a garden that is superior to any other within the Heaven of the Thirty-Three due to the presence of its five distinctive joys. In this regard, it features splendid trees and fruits, birds of vast intelligence, lotus ponds, numerous cascades and streams, and fragrant winds that produce the sounds of big and small bells as they waft through the air. The gods proceed to this garden of Fivefold Joy surrounded by further congregations of gods. Enjoying the tunes of cymbals, musical instruments, and song, they follow goddesses with stunning figures who bear various types of raiment and ornaments. Sauntering onward to the tunes of cymbals and music from the five types of instruments, these throngs of gods enjoy bliss on an exceedingly vast scale.

“The trees are endowed with tremendous bountiful qualities produced by karmic actions, and their fragrances overwhelm any other scent within a distance of five leagues. Their fruits resemble the planets and stars and they continuously yield delectable wines that are free from any of the deleterious side effects of intoxication. The colors, bouquets, and tastes of the wines vary widely and their fragrances can be sensed across five leagues. Their tastes conform to whichever one may wish to have, thus turning into the very kind of thing one would most like to enjoy.

“However, there is a bird known as bringing the careless to their senses that repeatedly warbles to the utterly careless gods the following verses:

“ ‘When supreme beings accomplished in the Dharma Befuddle themselves, Their wholesome actions are exhausted And their lifespan is reduced to a single moment.

“ ‘Their youth is ravaged completely, They are robbed of their life force, And all perfections are destroyed. Therefore, do not let your minds be careless!

“ ‘You will never attain the higher realms And never have any leisure. Therefore, before you fall, make sure That you do what is virtuous.

“ ‘Those disciplined in the Dharma, Who guard their minds well, Will attain a flawless Realm unlike anything seen before.

“ ‘For those who are always distracted And do not pursue the Dharma, These pleasures will be pointless, And there will be no turning back.

“ ‘On the basis of discipline, embodied beings will behold Such things in the higher realms. Those who do not rely on discipline Will suffer intensely later on.

“ ‘Therefore, the disciplined should always Continue to adhere to discipline. The ignorant who lack discipline Will not go to the higher realms.

“ ‘The enjoyment of these Fivefold divine pleasures Is a great result Achieved through pure discipline.

“ ‘Severely deluded by the poison of carelessness, The gods who experience pleasure Are completely unaware of the destruction And turbulence that awaits at life’s end.

“ ‘Deluded by carelessness, Many thousands of gods— Many hundreds of thousands of gods— Are scorched by the fires of desire.

“ ‘Deluded by carelessness, Everyone is subdued. In the future, they reap suffering— Understand what the outcome will be!

“ ‘Always concerned about objects, They run around in a state of great agitation, And thus they will witness firsthand The suffering that results.

“ ‘Those whose minds are attached to objects Do not recognize their own state affliction. Those born within an expanse of affliction Will thus suffer torments in the future.

“ ‘Fetters, subtle proclivities, And thoughts about objects Arise as the retinue of the king-like mind, And so they are active collectively.

“ ‘Wherever their minds go, The ignorant follow. Thus, those who drive each other crazy are compelled To cycle through the three realms of existence.

“ ‘The steadfast recognize reality— They see transience, impermanence, suffering, and the like Within the realms of wandering beings, Yet they endure no suffering there.

“ ‘Those who constantly pursue their desires, And are deluded by their dependence on women, Will behold the end Of their divine world.

“ ‘This mountain with its trees and forests Is studded with many different jewels, Covered by creepers and shrubs, And adorned with lotus pools.

“ ‘It is decorated by cascades And many creeping vines. Such karmic manifestations of beings Occur spontaneously within space.

“ ‘Yet, at the end of the eon, even Mount Sumeru will be burned Until nothing remains. Those who take birth and die, Deluded by carelessness and infatuation,

“ ‘Are all just like water bubbles. Therefore, why mention the gods in particular?’

“When the gods who have previous familiarity with the practice of virtuous actions hear these words from the birds, they will recognize that the birds are correct and will therefore experience a moment of comprehension. However, unhinged as they are by their objects, they will once again become swayed by appearances, falling under the power of the delightful sounds, textures, tastes, forms, and smells. In this way, they will not for even a moment keep in mind the actions they have taken in other lives, which were in accordance with what should and should not be done. Craving for objects in the present, they will not comprehend or recollect the suffering that awaits. Deluded by their desire for the objects of the present, they will in this way roam among hell beings, starving spirits, or animals, unless they should be born as gods or humans. Unable to recollect the fierce pain that they have experienced since time without beginning, they thus continue to suffer, encountering the unbearably excruciating pains of hell beings, starving spirits, and animals. Such beings who since beginningless time remain hard to cure and hard to tame cannot be tamed unless by a truly vast mind.

“As the monk continues his investigation, he will wonder, ‘What karmic actions might enable those birds to instill comprehension of the Dharma that is true and meaningful in the minds of such careless gods?’ When he examines this matter with knowledge derived from hearing or with the divine eye, he will notice how an intoxicated performer, musician, or dancer may dress in saffron-colored robes while dancing and singing songs about the qualities of the Buddha. In this manner, he may obtain valuables, clothing, or cashew nuts, and without donating those things to mendicants or brahmins, he may irreverently take possession of them. However, by the power of the act of simply having put on the saffron-colored robes, he will, upon separating from his body, become this kind of extremely happy bird.

“While thus accompanying each other in their pursuit of pure pleasure, the gods will dance and sing among beryl trees that produce golden foliage and are draped with crystal creepers. There are many other such creepers, trees, and coral ornaments. Among them all swarm hundreds of thousands of bees, and there are also other gorgeous plants of gold and green pearl. The gods also sport among the jewel-studded, flashing peaks of Mount Sumeru. They frolic in pools with golden, silver, crystal, and beryl lotuses. Elsewhere, they play and enjoy themselves within radiant palaces that are adorned with garlands of beautiful balconies. Together with the goddesses, they remain free from depression or anxieties fueled by strife and envy. Thus, they do not bring harm upon one another but have respect for and faith in each other as they enjoy intense pleasures beyond any comparison.

“They may also go to dance among the wish-fulfilling trees. As they enter the forest grove they will receive, in a quality that befits the heavens, any desirable thing that comes to their minds. That is why those trees are referred to as wish-fulfilling. When in this way the gods have enjoyed desirable, attractive, and delightful objects for a long time, they will go to climb high mountains of gold that are adorned with numerous cascading waterfalls. They go accompanied by sundry other gods who sing and play cymbals and musical instruments, and their minds thus become captivated by what their impassioned ears hear. As their divine ears enjoy the pleasures of their sphere of objects, they listen to these delightful sounds.

“Furthermore, their divine eyes enjoy incomparable and magnificent pleasures as they take in visual objects. They behold divine bodies, garments, and ornaments in an ever-increasing display of bodies, raiment, and ornaments that are produced by their own karmic actions. Within the copses and forests of Mount Sumeru, among the ponds and many different lotuses, in the flower meadows and their many parks, they likewise enjoy the experience of numerous delightful scents and textures that are extremely agreeable and pleasing to the touch. All that the gods may wish to touch is smooth like the finest fabric. That is to say, all that they touch is stainless and immaculate, unwoven, brightly colored, extremely fragrant, and ravishing to behold. In this way the infatuated gods are driven crazy by their objects. Moreover, all that they think of will be accomplished in a form that is endowed with myriad qualities, extraordinary, impervious to the influence of others, and free from harm.

“Thus, maddened by pleasure, endowed with a natural glow, and surrounded by myriad retinues of goddesses, the gods in this realm frolic and revel in their enjoyments until finally their completed and accumulated actions with desirable, attractive, and delightful effects have been exhausted. Once that happens, they will die and be born among hell beings, starving spirits, or animals in accordance with their karmic actions. Should they instead be born with the general lot in life of a human, they will, in accordance with their causal actions, always enjoy happiness for as long as they live. They will then become kings or great ministers in excellent countries that have great resources and where people live in accordance with the Dharma and possess the genuine view. They will become holy beings and will not encounter unwholesome companions.

“As the monk who has knowledge of the effects of the ripening of karmic actions continues to concern himself with the gods of the Heaven of the Thirty-Three, he will apply knowledge derived from hearing and so correctly perceive a god realm known as Pair of Śāla Trees. Wondering what karmic actions may cause beings to be born there, he will apply knowledge derived from hearing. He will then notice how people may adhere to the genuine view and be endowed with discipline, maintaining constant discipline due to a wish to benefit others and thus abiding by genuine conduct of body and speech. Wanting to save the lives of thirsting pasture animals, they may thus, with thoroughly trained minds, irrigate mountainous lands and pastures with ample water from ditches, waterfalls, ponds, and pools. They may also show the way to frightened and distressed beings who have lost their way in the wilderness, gone astray, and are stuck in vast wastelands. In this way, they may free such beings from great anguish, but without any intention to scrounge from them. Instead, they will give them gifts and protect their lives solely for the sake of benefiting beings.

“In what way do such people give up killing and stealing? Such people observe virtuous conduct themselves, and they influence others to do the same. Thus, although there may be reasons to kill beings, they will refrain from doing so. If smaller or larger creatures born from heat and moisture, or born from a womb, live in their house and are destroying it, or if such creatures land on their beds and disturb their sleep, such people who are intent on benefiting beings will nevertheless not kill them. They will not kill toads or scorpions either. Even at the risk of their lives, they will abstain from killing and instead tolerate such poisonous animals. Thus, even if there may be reasons to kill such animals, they will not harm living beings and instead protect them. In this way, they abandon killing.

“What are the features of their giving up stealing in this case? If such people who pursue virtuous conduct should end up being in charge of a remote outpost, they will protect the water that merchants seeking profit use to mix with black salt. Therefore, even if they are thirsting and on the verge of death, they will not drink from the water before the merchants relinquish the water to them. In this way, they will only drink the water when it is given to them and, even then, they will share it with others. Thus, although they may be able to do so, they will not take any payment before it is given to them. Such is the way that they give up stealing.

“Such people, who see the extremely subtle effects of karmic actions, always follow the Buddha and Dharma, keenly remembering their qualities. Training their minds with attention, they do not rely on unwholesome company for even a moment. They do not talk with such people, nor will they befriend them while on the road. Indeed, ‘meeting unvirtuous companions’ is foremost among all the obstacles to virtuous qualities, and so they will neither talk with such people, come and go with them, nor even touch their shadows. Why is that? Because unvirtuous companions are a basis for desire, anger, and delusion; they resemble a poisonous tree and should be avoided.

“Once such holy beings who resemble refined gold separate from their bodies, they go to the joyous higher realms of the Heaven of the Thirty-Three and are born among the gods in Pair of Śāla Trees. Those who engage in such positive deeds, who have acted well and are free from unwholesomeness, who are venerated by virtuous people, and who have done positive actions that are certain to bear fruit, will then experience the effects of birth among the gods. They will radiate a light that increases just as, in the human context, the light of the waxing moon increases day by day. In this way, the light of these gods shines day and night, continuously increasing.

“Other gods will therefore notice that the light of the gods who live in that realm far surpasses their own light, and they will therefore feel extremely embarrassed before the goddesses.

“Going before Śakra, they will say, ‘O Śakra, there is a new class of gods who outshine all of us with their radiance.’

“In response, Śakra will utter these verses:

“ ‘All the light garlands Found upon this golden Sumeru Cannot match even a sixteenth Of the light that comes from discipline.

“ ‘When discipline blazes continuously, It becomes like refined gold. Endowed with one’s own actions, One thus will adorn the Heaven of the Thirty-Three.

“ ‘Lesser, intermediate, and exceptional— Since discipline may be of three such kinds, There are also three effects: Lesser, intermediate, and supreme.

“ ‘The discipline of giving up carelessness Is developed through carefulness. This always delivers happiness. Such is the nature of things.

“ ‘The stainless light that arises From embodied beings’ discipline Cannot be outshone by the combined light Of a thousand suns.

“ ‘Supreme and holy people Who delight in and observe the sevenfold discipline, Just as it is taught by the buddhas, Will experience the effects of their actions.

“ ‘The positive actions of embodied beings Will not be for nothing. Similarly, one need not worry that something That one did not do might take place.

“ ‘Childish beings are not attached to causes But they are attached to ripening. Yet, as with trying to create an oil lamp from sand, There will not be any effect unless there is a cause.

“ ‘Free from stinginess, virtuous people Practice what is virtuous. Deluded beings of unvirtuous nature Always become angry.’

“In this way, Śakra will make the gods aware of the effects of positive actions. Then, when they have respectfully received his instructions, they will proceed to Pair of Śāla Trees. Enjoying themselves together with the goddesses, they travel in playful celebration and to the tunes of various musical instruments. In this manner, they will journey to the realm known as Pair of Śāla Trees. In terms of its dimensions, colors, flowers, and lights, this place surpasses all the other forests and parks within the Heaven of the Thirty-Three.

“The two śāla trees that grow in that realm are draped in nets of tinkling bells of various sizes and their leaves also produce the sounds of music of the five types of instruments. When the gods hear the sounds that resound from the leaves, they will proceed to the two śāla trees in search of enjoyment.

“As they arrive, the gods will climb the two śāla trees, and thus discover in their canopies a lotus pond known as Delightful Waters, where swans, ducks, and geese call out beautifully. This pond is always brimful of water that is endowed with the eight qualities. Once they have climbed the two śāla trees, they will be amazed by the lotus pond, the likes of which cannot be found in any of the other trees.

“Thus, the gods will think, ‘Ah, except for the pārijāta tree, these two śāla trees are the supreme and most delightful among all trees.’

“Once they have discovered the lotus pond in the trees, they will enjoy themselves with their coteries of goddesses—celebrating, rollicking, and reveling in the various pleasures to be had by the objects there. When in that way they have enjoyed themselves for a long time, they will next proceed to the forest known as Constant Play. As they saunter forth, they wear lotus garlands on their heads and unwoven garments of numerous colors, while their bodies are aglow with multicolored light. Were one to give some simple analogy of the light that shines from the body of these gods, one might compare it to a summer rainbow with three beautiful colors in the human world, because the lotuses of these gods shine with blue, yellow, and red light. In this manner, the gods proceed to the forest in search of enjoyment. Enjoying the five sense pleasures and partaking of the enjoyments to be had by the objects there, their experience of pleasure is all-consuming, like a river flowing down from the mountains.

“Śakra, king of the gods, also pays visits to the gods in Pair of Śāla Trees, together with all the gods of Sudharma, for the sake of enjoyment. To the sounds of cymbals and various musical instruments, they journey in a procession headed by various troupes of singing goddesses. For their part, the gods of Pair of Śāla Trees will come forth to receive Śakra, also playing cymbals and sundry musical instruments. Along with hosts of goddesses, they will join their palms above their heads and worship Śakra. Thereupon, the gods and goddesses will mingle among each other and the gods of Sudharma and those of Pair of Śāla Trees will become acquainted with one another and develop affectionate friendships. Free from animosity, everyone is in harmony as they proceed to Pair of Śāla Trees, dancing and playing to the enrapturing, delightful music of the five types of instruments, which captivates the hearts of all beings. When they arrive, a reception party of gods will surround Śakra as they all dance, play, and drink delicious wine.

“At that time, Śakra, ruler of the gods, will say, ‘Gods, look, except from the pārijāta tree, no tree growing in the forests and parks of the Heaven of the Thirty-Three can compare to these two śāla trees.’

“To this the gods will reply, ‘King of gods, we see them.’

“Śakra will then say, ‘O gods, you are not aware of the powers of this pair of śāla trees. You do not understand anything beyond form. Behold the powers of these two śāla trees!’

“At this point Śakra will step down from his horse and hurl his vajra at one of the two śāla trees. Thereupon, the trunk will split wide open, revealing within it delightful platforms, cascades, ponds, forests, and parks with cool waterfalls and ornamental lotus groves. There are gorgeous plateaus and mountain peaks, some of which are of jewels, and others of silver, crystal, and beryl. They are all adorned with waterfalls, rivers, and various delightful summits. The gods will proceed to enter one of the two śāla trees, and thus they will behold the ponds adorned with lotuses of the seven precious substances and swarms of hundreds of thousands of bees. Likewise, they will see groves of luminous trees of gold, silver, beryl, and lapis lazuli, as well as flocks of songbirds with broad wings made of the seven precious substances. Feeling that they have never seen anything like this, the gods will marvel in joyous amazement and make delighted exclamations that, in turn, cause others to marvel as well.

“Wishing to fully take in the forests and parks, Śakra, king of the gods, will then proceed, together with his divine retinue, toward an exquisite palace within that divine śāla tree. The palace is itself adorned with many other divine mansions that are supported by various beautiful columns. The many different columns and fences are decorated with the seven precious substances: lapis lazuli, beryl, gold, silver, coral, crystal, and pearl. A variety of multicolored seats are arranged and draped with precious garments. These beautiful thrones are supported by various decorative feet that are crafted from diamond, beryl, crystal, gold, and silver. The gods who have gone ahead of Śakra into the śāla tree will also see captivating mountain peaks that are surrounded by flocks of birds that warble delightfully.

“At this point, Śakra will say to the gods, ‘Look at these stunning scenes within Pair of Śāla Trees!’

“ ‘Śakra, we see them,’ the gods will marvel in reply.

“In order to thoroughly teach the gods, whose minds are completely overwhelmed by carelessness, about the effects of karmic actions, Śakra will then lead them into the so-called Mansion of the Mirror of Karmic Actions. Within it he will show them a stainless wall of beryl, bright like an immaculate mirror. Śakra will then instruct them, ‘Gods, this is the mirror-like wall upon which appear depictions of the experience of karmic effects. Here you can see who engaged in what actions, how the actions were performed, and how respectfully their acts were carried out. You will see what was given to whom; how it was given, and with which type of faith and at which time; and how it was dedicated, when it was dedicated, and for the sake of which resultant birth and under which circumstances it was dedicated. Look at the way the effects of dedicated generosity manifest!’

“Śakra will then continue to instruct the gods: ‘Look at those who are thoroughly trained in discipline, who are like a father or mother to all beings, and who are guileless—those whose karmic ripening is supremely delightful and who are like pristine lakes. Observe the seeds for ascending to the higher realms. Look at the agents, times, modes, beneficiaries, and ways of observing the sevenfold discipline, and the times, circumstances, and ways of taking birth that are the results of discipline. Behold the karmic ripening among gods and humans!’

“Śakra will then continue to teach the gods through the mirror of karmic actions: ‘All of this is the confluence of karmic effects. Look at those who are lamps of wisdom, who are accustomed to wisdom, and who have the correct view of wisdom. Look at those whose wisdom is minor, intermediate, or supreme. Behold the defiled and undefiled effects.’

“Next, Śakra will instruct the gods about the nine contexts of generosity, discipline, and wisdom: ‘The effects of minor, intermediate, and great generosity ripen in the higher realms. Even if one has mental training and the recipient possesses good qualities and undeceiving characteristics, the effect will be lesser if the substance that is given is imperfect. As the result of such generosity, one may become a powerful starving spirit, or one might live a happy life despite being an animal.

“ ‘Gods, look at the way the reflections of the results of intermediate generosity are reflected within the mirror of karmic action. Upon this wall are drawn the various effects of karmic action. The effects of intermediate generosity are such that even if one’s mind is untrained and the substance given does not possess any qualities, the results of giving will be intermediate if the recipients simply possess good qualities. Thus, one will be born among the humans in Godānīya in the west or Videha in the east, or one will reap results among animals, yakṣas, or asuras.’

“The attainments of such intermediate results are directly perceptible to the gods, as if in a mirror. Śakra at this point will continue to explain the three kinds of effects of generosity that appear as reflections in the mirror of karmic actions: ‘Gods, behold the effects of lesser, intermediate, and supreme generosity. Lesser generosity cannot be transformed, but it may be performed with an untrained mind with reference to a perfect field. What is meant by an untrained mind? The donor may benefit living beings tremendously, yet despite the presence of recipients and the substances that are given, the donor may lack a pure mind and physical capacity, and therefore he may not respectfully prostrate, and so forth. Thus, even if both the recipient field and the substances given possess fine qualities, his mind does not. Hence, gaze upon the surface of the mirror of karmic actions to see how guileless generosity may lead such people to become the king or a great minister among hill people or barbarians.’ In this manner, Śakra will instruct the gods.

“ ‘Moreover, supreme generosity is engaged in attentively with respect to a recipient of perfect qualities. It also involves substances of perfect qualities and is performed with a perfectly trained mind. The sacred recipient consists of the Buddha, and so forth; perfect substances are food, and so forth; and the trained mind is inspired and respectful. As an effect of such great generosity, one will be born among gods and humans. As a god, one will be a great god. As a human, one will become a universal monarch who rules the four continents and is endowed with great miraculous powers and possesses the seven precious substances and the seven subsidiary precious substances. One will be righteous and follow the Dharma. Engaging in all that is excellent, one will accomplish discipline and wisdom, and one will enter the city of the transcendence of suffering. Such generosity is unsurpassable—this is unsurpassable generosity.’

“Śakra will then continue to explain to the gods about the effects of karmic actions as they appear upon the utterly stainless surface of the beryl wall of karmic action: ‘Look at the reflections of the effects of another set of the three kinds of generosity. Giving may occur in terms of material things, freedom from fear, and the Dharma. Giving material things makes one wealthy, just as before. As the effect of giving freedom from fear, one will become the king of an excellent country and enjoy freedom from the fear of weapons, failed harvests, wilderness, and untimely death. One will have no fear of competitors, disease, fire, water, or death. Free from such fears, one will live long as a king or a great minister. This is the way the effects of giving freedom from fear, which is an intermediate type of generosity, appears in the mirror of karmic actions.

“ ‘Moreover, the effects of the kinds of generosity that are supreme appear upon the mirror of karmic actions. Giving the Dharma is the best among all forms of generosity because it serves as the seed for going beyond the whole of cyclic existence. Thus, the effects of this supreme generosity ripen as the three kinds of awakening. Further effects of giving the Dharma are also apparent, for such giving may be motivated by a concern for one’s livelihood, for fame, for the subjugation of competitors, or exclusively for benefiting others. Here the concern for one’s livelihood does not indicate an altruistic practice but rather a context where one teaches the Dharma merely for the sake of having a livelihood. In other words, one’s teaching is not delivered with a heart that is trained in altruism but instead given solely for the sake of obtaining wealth. When in this way the teacher does not practice what he preaches, the giving is inferior. Any wealth that may be obtained thereby will be wasted because of resorting to alcohol or female companions. In this way, such a person who has abandoned discipline is really nothing more than a poser, and such a gift of Dharma will therefore have lesser effects. How will one be born when such generosity ripens? This can be learned from the mirror of karmic action, which shows that due to such lesser giving of the Dharma, one will become a wise bird that lives among the gods and teaches them in verse.

“ ‘What is the intermediate way of giving the Dharma? If one teaches the Dharma for the sake of fame, or does so aggressively in order to outrival other teachers, then the effects of such Dharma generosity are lesser. As they ripen, one will be born among gods or humans of an intermediate caliber.’ In this way, Śakra will teach the gods by letting them gaze upon the surface of the mirror of karmic actions.

“ ‘Moreover, the supreme way of giving the Dharma is to teach for the sake of training the mind, making the mind flawless, and taming the mind. One does not do so for the sake of maintaining a livelihood, but introduces others who suffer from wrong views to the Dharma-Vinaya without mooching off of them. Such a practice that benefits oneself and others and culminates in the transcendence of suffering is the supreme way of giving the Dharma.’

“Next, Śakra will teach and inform the gods about another set of effects of giving the Dharma: ‘The teaching of Dharma is of an inferior kind when no liberation through insight has occurred, intermediate when one adheres to discipline, and supreme when there is liberation through insight. Moreover, when there is inferior insight, one lacks a genuine understanding of the Dharma teaching on generosity. Instead, one teaches exclusively the effects of generosity. Based on such causes and on such grounds, one then practices generosity, as well as discipline and insight. In this manner, one follows the Dharma through faith alone and thus obtains the state of a worthy one who has exhausted defilements and is liberated from both aspects. Presenting the Dharma in such a way is an inferior way to speak on generosity.

“ ‘The intermediate way of giving the Dharma employs teachings on discipline that are delivered based on having a well-trained mind and an intermediate level of insight. The ripening effects of such activity likewise appear upon the mirror of karmic actions. Practicing insight, one thus becomes a worthy one or, if one’s defilements are brought to exhaustion extremely quickly, one becomes a solitary buddha. The karmic ripening of such an intermediate gift of the Dharma is conspicuous upon the surface of the mirror of karmic actions.

“ ‘Furthermore, the supreme way of giving the Dharma is accomplished through a perfectly well-trained mind. Without any expectations, one imparts knowledge and explains all about the excellent qualities. Teaching the Dharma in this way, one benefits others. One thereby causes others to develop renunciation by feeling the drawbacks of desire, and one establishes those who suffer from wrong views in the Dharma-Vinaya, teaching them the flawless Dharma-Vinaya. Such generosity with the Dharma is supreme and its effect is awakening—becoming a perfect buddha, someone learned and virtuous, an unsurpassed guide of beings, and a teacher of gods and humans. Such is the unsurpassable Dharma-Vinaya, that which is virtuous in the beginning, middle, and end. Such is the supreme way of giving the Dharma.’

“In this manner, Śakra will teach comprehensively, explaining to the gods the many appearances that are displayed on the wall of the mirror of karmic actions. When the gods then examine matters more closely, they will become extremely ashamed. At that point Śakra will instruct them, ‘Do not act that way! In that way, you only trigger existence and its causal processes.’

“When the gods, whose bodies are superior to the moon, now behold these things, they will gather before Śakra. At that point, he will think, ‘I have taught these gods how karmic actions work and explained to them about inferior, intermediate, and superior actions. I have made them ashamed, which suffices for now.’

“Highly embarrassed at what they had previously not seen, the gods will investigate further and thus develop a profound disenchantment regarding cyclic existence. They will then utter the following verses:

“ ‘Pursuing pointless pleasures, mad with pride, The gods are weak by nature. While roaming and playing, full of desire, They fail to see the great terror that awaits.

“ ‘Gods who depend On futile pleasures Are fools who only later, once their positive actions are depleted, Will clearly understand.

“ ‘All their divine perfections Will suddenly be destroyed. All their pleasures and enjoyments Will cease and be replaced by pain.

“ ‘When they leave their divine world And fall into the realms of hell, Physical and mental miseries Will torment them in every way.

“ ‘Such suffering is totally excruciating And its extent cannot be fathomed. The greatest among all sufferings Is the suffering of loss.

“ ‘Within the gatherings of the gods, That primary suffering is always present, Yet, fooled by their own minds, The gods do not realize this.

“ ‘Those who are completely deceived by their desires May enjoy a present moment of comfort, But even though they reap hundreds, hundreds of thousands, Millions, or billions of pleasures,

“ ‘They will all be destroyed. Therefore, people must never rely on pleasures. Positive actions are the causes That always reap enjoyable effects.

“ ‘In the same way that fruits do not grow without a tree, So there will be no effects when all causes have ceased. Those who have seen the nature of carelessness Will regard any wasting of life as if it were a poison

“ ‘That always burns like a fire, And cuts like a weapon. First, it is seen as a friend, But later as an enemy.

“ ‘Corporeal beings always get caught On the hook of carelessness. For gods, asuras, and humans, And also for nāgas,

“ ‘It destroys all objectives— We see that this is the causal power of carelessness. Śakra, we are protected by the merits Of our positive actions.

“ ‘You have shown us the entire Jailhouse of existence.’ When the gods have said this to Śakra, They will further ask him:

“ ‘Śakra, who has taught you about This great and astonishing wonder?’ To this Śakra will reply, ‘Listen to me About the source of this teaching.

“ ‘In the past, when I was young, there was another god called Excellent Garland. He and I were best friends. From him I received the joyful news that a blessed one by the name of Kāśyapa had come to this heaven for the sake of training others. Since that blessed one saw how the gods were always so very careless, he produced this pair of śāla trees in order to help them. The god instructed me, “Let us not be careless. Take care not to be careless so that you end up appearing in that mirror of karmic actions. All conditioned things entail a downfall into error. Whenever you or others who are careless feel embarrassed around each other because of differences in terms of your inferior, intermediate, or superior bodies, you should lead the gods who are faithful, but lack carefulness, into this dwelling and reveal to them these marvels. This is what that blessed one has taught in order to benefit the gods. He thereby tamed the gods—by means of the mirror of karmic actions, he vanquished their conceit and placed them on the path of virtue. Having done so, he then left for Jambudvīpa.” When I heard this from the god, I felt tremendously happy and the other gods also felt ashamed. Here, I have explained to all of you the representations of the inferior, intermediate, and supreme karmic actions that are sketched on the wall of the mirror of karmic actions for the sake of dispelling the embarrassment, carelessness, and conceit of the gods. Other gods should likewise enter this pair of śāla trees. Here, I have shown you the display of the karmic web of birth and death that was produced by the blessed Kāśyapa for the sake of benefiting the gods.’

“When he has spoken these words, Śakra will then say, ‘I bow my head before the blessed Kāśyapa.’ He will then emerge from the door and close it behind him. The gods outside will have been celebrating in the parks, playing various cymbals and dancing in senseless excitement. When they see Śakra nearby, they will become overjoyed and bow their heads before him. Then, with intense passion, they will begin to dance and celebrate, taking up lotus flowers and striking each other with them. Śakra and the gods who entered the pair of śāla trees will try to show the other gods the wonder they have just witnessed, but as the others are governed by carelessness, they will not listen and will not develop any faith in the wonders either.

“In order to protect their minds, Śakra will therefore celebrate with the gods within the lotus groves. To the tunes of cymbals and various musical instruments, the divine companions pursue nothing but pleasure, wear divine garlands and ornaments, and enjoy tremendous pleasures. Crazed by desires and attached to the results of their own positive actions, they enjoy themselves within the parks and forests, celebrating and reveling in supreme pleasures.

“However, those among the gods who have seen the marvelous mirror of karmic actions will, as they participate in the activities, no longer pursue pleasure and instead feel compassion. Examining the other gods, they will think, ‘Alas, these delirious gods are definitely going to fall. When they do, they will be born among hell beings, starving spirits, and animals. Throughout cyclic existence, everything depends on karmic actions and is of the nature of karmic action. These gods are not aware of this, and they do not know that one’s karmic allotment depends on what virtuous or unvirtuous actions one previously engaged in.’ Thinking in this way, they will develop compassion for the gods.

“Those among the latter gods who live at Sudharma will then address Śakra: ‘King of gods, by your kindness we enjoy a wealth of pleasures of the five senses, and thus we enjoy ourselves and celebrate within the divine parks and forests. King of gods, have you no concern for us?’

“In reply, Śakra will utter these verses:

“ ‘Gods, I have much to do And I do not live carelessly. Those who are governed by carelessness Do not see reality.

“ ‘Those constantly ruled by carelessness Are not fit for any virtues. The person who gives up virtue Is ushered into hell.

“ ‘Although they will eventually lose All that is delightful and beautiful, The gods do not foresee That their lives will end in death.

“ ‘When the time of death comes Their minds and faculties despair. Therefore, recognize the terrible pain That is certain to come!

“ ‘The conditioning of the three realms of existence Is like the circle of a swirling firebrand, A city of the gandharvas, Or foam upon water.

“ ‘Like a fool preparing his bed Upon a heap of foam, The ignorant become attached To unstable, conditioned entities.

“ ‘No god or human, Nor any yakṣa, asura, nāga, or garuḍa, Can at the time of death protect Those who are bound by their karmic actions.

“ ‘Until the terrible King of Death Makes his arrival, You should do good deeds. Then, he will not make you suffer in the future.

“ ‘Existence makes those who have not been tamed Race toward objects. I have instructed you in numerous ways— Do not be attached to the careless!

“ ‘Bondage due to the chains of objects Is the cause for all the hells. Therefore, give that up forever And keep in mind the definitive good.’

“In this way Śakra instructs the gods, yet those overpowered by their pleasures still cannot concentrate at all. All of them, except those who have already seen the mirror of karmic actions, will then fall into despair. They will address Śakra, saying, ‘King of gods, please proceed to the pair of śāla trees. Please reveal to us, O king of gods, the depictions of the karmic web of birth and death that the blessed Kāśyapa created for the benefit of the careless gods.’

“Seeing that the gods are extremely careless, Śakra will first go to frolic in the forests and parks. Thereafter, he will proceed to the pair of śāla trees together with the distracted and despairing gods. Opening the entryway into the trunk, he will enter there together with the gods, who will now behold the delightful forests and parks that feature enjoyments of a sort that they have never seen before. All that they wish for is present in abundance. There are numerous kinds of playful birds, ornamental lotus groves, and forests of trees of refined gold—all so exquisitely gorgeous. As the gods behold the most supreme pleasures of the world, a delightful wind caresses them. The faces of the mountains are decorated with the seven precious substances, numerous species of birds warble, and the wish-fulfilling trees are splendid and luminous like the sun. Thus, they illuminate the interiors of the śāla trees completely. Food and drink flow in the most powerful currents of rich scents, tastes, and colors, and the gods fully relish the inexhaustible fragrances that are endowed with perfect qualities.

“In this way, the objects of the five senses manifest beautifully, almost as if they were sentient. Since even those gods, who are otherwise subject to factors that are as fleeting and impermanent as the setting sun, experience intense sense pleasures, there is no need to even mention the case of those gods who are influenced by intermediate actions.

“Thus Śakra, king of the gods, introduces the gods to those extremely delightful forests and groves. Compared to them all, the pleasures of the external forests and groves cannot match as much as a sixteenth of their intensity. When the ruler of the gods has shown them everything, he next will proceed to reveal the delights that can be found upon the ground made of luminous stones. There stands the thousand-pillared mansion of beryl with its fences of ruby and its grounds made of gold. Measuring five by three leagues, it is the miraculous creation of the blessed Kāśyapa.

“When together with the gods Śakra climbs the mansion’s staircase, which is made of the seven precious substances, he will think, ‘The manifestations that the Blessed One produced here are his Dharma teaching!’ With that thought, he will bow his head in reverence to that blessed one’s manifestation. When together with the gods he has in this way paid homage with utmost respect, Śakra will proceed to utter the following verses:

“ ‘The liberated savior Who opens the door to peace and freedom, And who is the world’s protector, Resides in these manifestations.

“ ‘Whoever with a mind of peace Pays constant homage to them Will escape the terrors of existence And realize suffering’s transcendence.

“ ‘He who teaches this Dharma, And thus reveals the city of liberation, Has peace and supreme joy, And is known as “the one beyond extremes.”

“ ‘Those steadfast ones of great power Who rely on his words Will always be happy And will achieve the lasting abode.

“ ‘People mindful of this Who rely on this liberating practice Will escape the oceans and rivers of the triple world And find freedom beyond its dreadful terrors.

“ ‘They will possess eyes That see beyond the mundane. This fire is not fueled by wood; It is the best among all fires.

“ ‘Unvirtuous people, Who are sullied by desire and the like, Are washed and purified by the supreme leader With the water of wisdom.

“ ‘That which is not seen by all those non-Buddhists, Who otherwise pride themselves on their knowledge, You teach to people In your stainless voice.

“ ‘Protector, you liberate Utterly careless beings. Protector, you have crossed and gone beyond, And you also liberate others.

“ ‘To heal all people You resided alone. In terms of benefiting those who are hopeless, You are the best among all people.’

“In this way, Śakra will praise the manifestation and pay respectful homage. All the gods will follow him in prostrating to the manifestations emanated by that blessed one. They will also bow their heads before his unwoven, blessed Dharma robes. As they see the images, their pride is humbled. Śakra is not even capable of producing a hundred thousandth of such miraculously produced images, so there is no need to mention the case of any other god.

“Having seen these miraculous manifestations, Śakra wishes to benefit the gods and to free those who have been driven mad by their carelessness. He therefore will show them the magically created karmic net of birth and death.

“The gods will then address Śakra, asking him, ‘Ruler of the gods, the Blessed One has created the karmic web of birth and death within the pair of śāla trees, but why did he not emanate it outside the trees?’

“Śakra will reply, ‘I also was very surprised about this, when that god showed me this in order to free me from my intoxication. At that time, I asked him the same question and he replied, “Because he intended anyone who sees this to become amazed, and because he wanted everyone to be amazed and thus feel faith and devotion, the Blessed One did not create this display outside. If he had produced it on the outside, everyone could always see it and it would not be as effective. The images would also be destroyed. That is why he brought forth this display inside the pair of śāla trees, creating two astonishing manifestations within them. To ensure that people would not keep looking at it, the Blessed One emanated the karmic net of birth and death inside the trees.” ’

“When they hear this explanation from Śakra, the gods will no longer be so surprised. Instead, they will begin to explain the karmic net of birth and death that is sketched on the five-league wall within the mansion. As for the abodes of killers and the associated tortures, those are just as explained earlier, and that is also the way the Reviving Hell and its sixteen adjacent regions are represented. If, when free from those realms, one is born as a starving spirit, one will be extremely jealous and aggressive, and one will be killed by others by means of various weapons. If, due to the connections of the net of karmic actions, one is subsequently born among the animals, one will take birth in the realm of the piśācas and will be killed by weapons for the sake of one’s flesh. Alternatively, one might be born as a hideous lion or tiger that eats raw meat and is killed by weapons. If one is subsequently reborn as a human, one will be inclined to fight and struggle and will never have any ease of mind. One will thus succumb to weapons and one’s life will be short. Should one be born among the gods due to karmic actions to be experienced in other lives, one’s size, color, and shape will be deficient, and one’s life will be short as one will fall in the war between the gods and asuras. All this is apparent upon the wall.

“The gods will also accurately perceive, just as was explained before, the great Black Line Hell and its sixteen neighboring regions that are the result of killing and stealing. If, subsequent to one’s life there, one should be born among the starving spirits, one will, just as before, be killed by weapons. In the unlikely event that one is not killed and thus finds some means of survival, other starving spirits will reduce one’s major and minor body parts to dust and take off with them. When one thus perishes, one might be born as an animal. In that case one will become a swallow or an animal that suffers in the wilderness without water, thus succumbing to hunger and thirst. If one is thereafter born among humans, one will be poor and live during times of war and famine. In the end, one will be killed by weapons or die from starvation. When at times one finds some sustenance, others will take it away or one will be unable to digest it. If, due to karmic actions to be experienced in other lives, one should be born among the gods, one’s size, color, and shape will also be inferior. One’s ambrosia will be flawed, and one will feel extremely embarrassed in the presence of the other gods. One’s instruments among the five types will not have a pleasant tune and one’s life will be short. Such is the display of karmic effects that the gods perceive.

“Next, Śakra and the gods will accurately perceive the Crushing Hell and its sixteen neighboring regions, into which one is born due to killing, stealing, and sexual misconduct. Once one is free from those realms, one may be born among the starving spirits. One will then become a starving spirit subsisting on vomit. Though one’s life will be long, whenever one succeeds in obtaining some nourishing food, others will steal it. Before one’s very eyes, other starving spirits will abduct one’s wife and, when one takes up arms, one will be struck down by their weapons and killed. If, when free from such an existence, one is born among the animals, one will become a buffalo, horse, cow, vomit eater, or the like, and one will live a long life. But because one is so feeble, one will be robbed of one’s possessions. If, when free from such an existence, one should be born with the general lot in life of a human, one will have a short life and be poor, and others will run off with one’s wife.

“There are also other situations that appear as images on the face of the wall of karmic actions. Thus, the karmic effects that manifest as the Great Howling Hell and its neighboring regions will likewise appear just as they were presented before. If, when free from that, one should be born among the starving spirits, one will always live long and, in accordance with one’s karmic actions, one will be born in an unholy place or as a starving spirit whose neck is as thin as a needle. Emaciated from starvation, one will see one’s wife abducted by others. In order to achieve some semblance of satiation, one may attempt to eat poison but will only be seared by the unbearable effects of the poison. When free from such an existence, one may then be born among the animals, in which case one will suffer the torments of their mutual predation. If, when free from such an animal existence, one should be born among the gods, one will, in accordance with one’s karmic actions, have an inferior size, color, and shape, and one’s life will be short since one will be slain in the war between the gods and asuras. The light of the jewels that one wears on one’s body will be dim. One’s goddesses will not heed one’s orders but will go to be with others. One’s ambrosia will have little taste, and one’s intelligence will be dim. One will be distracted and will suffer abuse from other gods.

“Śakra and the gods will continue to examine the face of the wall, and thus they shall perceive the karmic effects in the Howling Hell and its neighboring regions. Once free from life there, one may, just as before, become a starving spirit. In particular, wherever one goes, one’s tongue will keep being cut off, only to grow back again. If, when free from such an existence, one is next born as an animal, one will become a bird that is burned from above or born within karakabha. As an effect that accords with lying, one will be killed by having one’s throat slit. Once free from such an existence, one may be born among humans, yet as an effect that accords with one’s previous actions, one will not be considered trustworthy. If, when free from such a life, one should be born among the gods due to past positive actions, one will nevertheless, and in accordance with the causal act of lying, have an unpleasant voice and will be unable to sing. One’s voice will sound choked and the other gods will have to focus closely on what one says. Consequently, one will be unable to speak in beautiful and well-formed sentences in the same way as the other gods.

“Next, Śakra will concern himself with the previously described karmic effects that manifest in the Hell of Heat. When one is free from such a life, one may be born among the starving spirits and thus partake of filth. In this manner, one will experience a fivefold suffering, just as before. If born among the animals, one will become an ocean crocodile, and if one becomes a human, one’s face will be ugly. If, when free from such existences, one should be born among the gods, one will be disrespected, just as described before.

“The mere sight of the karmic ripening within the hells of Intense Heat and Ultimate Torment would make the gods terrified of dying. For this reason, the terrors of those two great hells are not displayed there. In fact, within the realms of the gods, no display of life in those two hells is ever produced.

“When Śakra has introduced the gods to these matters, he will say:

“ ‘Just as the wind picks up And scatters dust, Making it swirl helplessly through the sky, So karmic actions set beings in motion.

‘Separating and parting, As well as happiness and suffering, Depend on karmic action; Without that, neither will occur.

“ ‘Having seen how this is so, The Able One created this display of karmic factors. The mental seeds of karmic action Are endless in all regards.

“ ‘Many different karmic actions Create those many different worlds. This can hardly be comprehended By anyone but the thus-gone ones.

“ ‘One, a hundred, a thousand, Ten thousand, or a hundred thousand— As it gives rise to this great diversity, The net of karmic actions is truly great.

“ ‘A bird tied by a string May be far away But it is bound and can easily be reeled in— Karmic actions are like such strings.

“In this manner, Śakra will explain to the gods how during the lives of sentient beings, many great wonders occur due to karmic actions to be experienced in the present life, karmic actions that have undetermined consequences, karmic actions to be experienced in the next life, and karmic actions to be experienced in other lives.

“When Śakra has shown them the boundless net that consists of infinitely many virtuous, unvirtuous, and indeterminate karmic actions, he and the gods will bow their heads before the Blessed One’s manifestations and the deeds of the Buddha. Having paid homage, he will emerge from the pair of śāla trees together with the gods, whose minds have now grown weary of cyclic existence. He will open the door just as before and step outside where he will proceed to scrutinize the gods, seeing how they once again carelessly play and celebrate together. Stirred by compassion, the king of gods will then utter these verses:

“ ‘Fooled by carelessness, They take constant pleasure In sex and food, And thus they wreck their divine bodies and end up like animals.

“ ‘Once your positive actions Associated with the heavens are exhausted, You will at that time understand That you have been acting carelessly.

“ ‘Seized by the enemy, carelessness, And buffeted by the winds of karmic action, The gods fall like trees Into various other worlds.